Wittgenstein on Meaning and Life

This is a paper about the way language meshes with life. It focuses on Ludwig Wittgenstein’s later work, and compares it with Leo Tolstoy and Saint Augustine’s confessions. My aim is to better understand in this way what it means to have meaning in language, as well as meaning in life.

Horwich, Meaning and Kripke's Wittgenstein

Paul Horwich has argued that Kripke's Wittgenstein's 'sceptical challenge' to the notion of meaning and rule-following only gets going if an 'inflationary' conception of truth is presupposed, and he develops a 'use-theoretic' conception of meaning which he claims is immune to Kripke's Wittgenstein's sceptical attack. I argue that even if we grant Horwich his 'deflationary' conception of truth, that is not enough to undermine Kripke's Wittgenstein's sceptical argument. Moreover, Horwich's own 'use-theoretic' account of meaning actually falls prey to that sceptical challenge.     

Wittgenstein,Theories of Meaning,and Linguistic Disjunctivism

This paper argues that Wittgenstein opposed theories of meaning, and did so for good reasons. Theories of meaning, in the sense discussed here, are attempts to explain what makes it the case that certain sounds, shapes, or movements are meaningful linguistic expressions. It is widely believed that Wittgenstein made fundamental contributions to this explanatory project. I argue, by contrast, that in both his early and later works, Wittgenstein endorsed a disjunctivist conception of language which rejects the assumption underlying the question that such theories seek to answer—namely, the assumption that the notion of a meaningful linguistic expression admits of non‐circular analysis. Moreover, I give two arguments in favor of the view I ascribe to Wittgenstein: one based on later Wittgenstein's discussion of meaning skepticism and one based on considerations concerning the identity of linguistic expressions.     

Wittgenstein on the Experience of Meaning and the Meaning of Music

On the basis of some ideas of Wittgenstein’s, an argument is presented to the effect that the ability to feel or to experience meaning conditions the ability to mean, and is thus essential to our notion of meaning. The experience of meaning, as manifested in the “fine shades” of use and behaviour, is central to Wittgenstein’s late conception of meaning. In explicating the basic elements involved here, I first try to clarify the notion of feeling and its relationship to meaning, emphasising its central role in music as explanatory of its use in language. The feeling of words, in this sense, is an objective feature of their meaning and use, and should be distinguished from feelings as psychological processes or experiences that may accompany the use of words. I then explain its philosophical significance by arguing that word‐feeling, and the “experience of meaning,” are basically instances of Wittgenstein’s general conception of aspect and aspect‐perception, which are important elements in his later conception of meaning and of thought. The nature of this experience is explicated in terms of grasping internal relations and relevant comparisons, which is manifested in a “mastery of a technique,” or “feeling at home” in a certain practice. In this sense, I argue, the ability to experience the meaning of a word is essential to the very intentionality of our thought and language. The ability to experience meaning is also a precondition for using words in a “secondary sense,” which is of great significance in itself. I conclude by pointing to the application of these notions of understanding, feeling and experience, as well as their explication in terms of comparisons, internal relations and mastery of technique, to music, where they are so apt and natural.     

Wittgenstein: Meaning and Judgement

Books reviewed:
Michael Luntley, Wittgenstein: Meaning and Judgement , Blackwell Publishers, 2003, ix + 187, price £16.99 p.b. Reviewed by Daniel Whiting, University of Reading Department of Philosophy University of Reading Whiteknights, Reading RG6 6AA danieljwhiting@hotmail.com     

Wittgenstein and the Human Form of Life

Book reviewed:
Oswald Hanfling, Wittgenstein and the Human Form of Life. Reviewed by Olli Lagerspetz The Department of Philosophy Åbo Academy Fabriksgatan 2 20500 Åbo, Finland olagersp@abo.fi     

The Metaphysics of Meaning: Hopkins on Wittgenstein

Abstract

Jim Hopkins (2012 Hopkins, Jim (2012) ‘Rules, Privacy, and Physicalism’, in Jonathan Ellis and Daniel Guevara (eds) Wittgenstein and the Philosophy of Mind, Oxford: Oxford University Press.[Crossref] , [Google Scholar]) defends a ‘straight’ (non-skeptical) response to Wittgenstein’s rule-following considerations, a response he ascribes to Wittgenstein himself. According to this response, what makes it the case that A means that P is that it is possible for another to (correctly) interpret A as meaning that P. Hopkins thus advances a form of interpretivist judgment-dependence about meaning. I argue that this response, as well as a variant, does not succeed.     

Ineffability,Signification and the Meaning of Life

Abstract

There is an apparent tension between two familiar platitudes about the meaning of life: (i) that ‘meaning’ in this context means ‘value’, and (ii) that such meaning might be ineffable. I suggest a way of trying to bring these two claims together by focusing on an ideal of a meaningful life that fuses both the axiological and semantic senses of ‘significant’. This in turn allows for the possibility that the full significance of a life might be ineffable not because its axiological significance is ineffable, but because its semantic significance is ineffable in virtue of the signification relation itself being unsignifiable. I then explore to what degree this claim about signification can be adequately defended.     

Life Meaning and Sign Meaning

Abstract

Philosophers once dismissed questions about meaning in life as conceptually confused. Only language and related phenomena, it was thought, can have meaning; thus, to ask about the meaning of life is to misapply the concept. Recent work by Susan Wolf, Thaddeus Metz, Aaron Smuts, and others has brought new attention and respectability to the topic. However, while talk of life meaning is no longer considered nonsense, most theorists continue to assume that such talk has nothing to do with meaning in the ‘sign’ sense that applies to language. In this paper I argue that this assumption is not well justified and that reflection on the example of Sherlock Holmes's life can help us to see why.     

Coloured Vowels: Wittgenstein on Synaesthesia and Secondary Meaning

The aim of this article is to give both a sustained interpretation of Wittgenstein’s obscure remarks on the experience of meaning of language, synthaesthesia and secondary use and to apply his insights to recent philosophical discussions about synthaesthesia. I argue that synthaesthesia and experience of meaning are conceptually related to aspect-seeing. The concept of aspect-seeing is not reducible to either seeing or imaging but involves a modified notion of experience. Likewise, synthaesthesia involves a modified notion of experience. In particular, the concept of synthaesthesia involves a secondary use of ‘experience’ and hence is intrinsically dependent on the primary use of language. Recent discussions tend to overlook this distinction between the primary and secondary use of language.     

Need for Meaning,Meaning Confusion,Meaning Anxiety,and Meaning Avoidance: Additional Dimensions of Meaning in Life

Two aspects of meaning in life have drawn much attention in previous research: presence of meaning and search for meaning. We proposed four additional aspects concerning individuals’ thoughts and feelings about meaning in life: need for meaning, meaning confusion, meaning avoidance, and meaning anxiety. We developed items to measure these dimensions. Exploratory and confirmatory factor analysis indicated that the data fit the factors well. Convergent and discriminant validities of the four dimensions were demonstrated though their distinct patterns of correlations with other variables, such as personality traits, need satisfaction, personal aspirations, life satisfaction, anxiety and depression. Moreover, cluster analysis revealed that individuals could be divided into meaningful groups according to these dimensions, with each group demonstrating unique psychological features. Implications for future studies on meaning in life are discussed.     

Ending Life, Morality, and Meaning

Opponents of voluntary euthanasia and physician-assisted suicide often maintain that the procedures ought not to be accepted because ending an innocent human life would both be morally wrong in itself and have unfortunate consequences. A gravely suffering patient can grant that ending his life would involve such harm but still insist that he would have reason to continue living only if there were something to him in his abstaining from ending his life. Though relatively rarely, the notion of meaning of life has figured in recent medical ethical debate on voluntary euthanasia and physician-assisted suicide. And in current philosophical discussion on meaning of life outside the medical ethical debate on voluntary euthanasia and physician-assisted suicide several authors have argued that being moral and having a meaningful existence are connected to each other. In this article, I assess whether his intentionally refraining from causing the harm related to voluntary euthanasia and physician-assisted suicide would involve something to such a patient in the sense that it would promote the meaningfulness of his life.     

Forms of Our Life: Wittgenstein and the Later Heidegger

The paper argues that an internal debate within Wittgensteinian philosophy leads to issues associated rather with the later philosophy of Martin Heidegger. Rush Rhees's identification of the limitations of the notion of a “language game” to illuminate the relation between language and reality leads to his discussion of what is involved in the “reality” of language: “anything that is said has sense‐if living has sense, not otherwise.” But what is it for living to have sense? Peter Winch provides an interpretation and application of Rhees's argument in his discussion of the “reality” of Zande witchcraft and magic in “Understanding a Primitive Society”. There he argues that such sense is provided by a language game concerned with the ineradicable contingency of human life, such as (he claims) Zande witchcraft to be. I argue, however, that Winch's account fails to answer the question why Zande witchcraft can find no application within our lives. I suggest that answering this requires us to raise the question of why Zande witchcraft “fits” with their other practices but cannot with ours, a question of “sense” which cannot be answered by reference to another language game. I use Joseph Epes Brown's account of Native American cultures (in Epes Brown 2001) as an exemplification of a form of coherence that constitutes what we may call a “world”. I then discuss what is involved in this, relating this coherence to a relation to the temporal, which provides an internal connection between the senses of the “real” embodied in the different linguistic practices of these cultures. I relate this to the later Heidegger's account of the “History of Being”, of the historical worlds of Western culture and increasingly of the planet. I conclude with an indication of concerns and issues this approach raises, ones characteristic of “Continental” rather than Wittgensteinian philosophy.     

Death and the Meaning of Life

Abstract

Thoughts of mortality sometimes bring on a crisis in confidence in the meaning in one's life. One expression of this collapse is the midlife crisis. In a recent article, Kieran Setiya argues that if one can value activities as opposed to accomplishments as the primary goods in one's life then one might avoid the midlife crisis. I argue that Setiya's advice, rather than safeguarding the meaning in one's life, substitutes for it something else, a kind of happiness. I use Susan Wolf's concept of meaning in order to make this case. Wolf has not written much about the importance of death, but I argue that her account of meaning shares essential features with the theories developed by Jean-Paul Sartre and Martin Heidegger. Sartre argues that death is an unqualified harm, while Heidegger argues that there is meaning in life only because we are mortal. I conclude by showing how Heidegger's theory of mortality underwrites accounts of meaning like those found in Wolf.     

Chuang Tzu,Butterfly and Wittgenstein: An Exploration of the Relationship Between Psychological Factors and Philosophical Thinking in the Life of Ludwig Wittgenstein

This is a preliminary attempt at exploring the relationship between psychology and philosophical thinking. It first looks at Chuang Tzu’s analogy of the butterfly representing the spirit of spontaneity that is central in Taoist philosophy. Second, it explores the psychology of self-consciousness that inhibits spontaneity, and lastly, it looks at the impact of psychopathology in the life of Ludwig Wittgenstein and his philosophical thinking by focusing on his struggle with mental illness and two philosophical transitions: the movement toward mysticism as an attempt to quiet his obsession and his later writings on ordinary language philosophy as a way out of the pain of self-consciousness. This article puts forth the argument that Wittgenstein’s development of ordinary language philosophy is closely connected with his personal struggle with mental illness. It is a philosophical attempt at coping with his existential psychological struggle, the quest for the butterfly.