Wittgenstein on Reading

The section on reading occupies quite a large amount of space in the Philosophical Investigations (PI) and Wittgenstein makes little changes to it in the course of composing the book. This shows that the section on reading is important. This paper analyzes Wittgenstein’s treatment of the philosophical problem of reading in detail. It shows that Wittgenstein rejects six philosophical ideas about what reading is and employs three different methods. This paper also shows that the section on reading is not only important for grasping Wittgenstein’s discussion on understanding, but also for comprehending the whole of PI.     

Reading Wittgenstein: The Rehersal of Prejudice A response to Dr. McCarty

Studies in Philosophy and Education -     

On Wittgenstein

Invited contributions were asked for statements of how they came to be acquainted with Wittgenstein's work, the influence it had on their own work, and how they see Wittgenstein in relation to prevalent trends in contemporary philosophy. The weight given to the various elements in the invitation was left to the discretion of the contributors. Contributions have also been included from the Rush Rhees and Peter Winch archives. (Ed.)
Articles by: Stanley Cavell, James Conant, Cora Diamond, İlham Dilman, P.M.S. Hacker, B.F. McGuinness, Anthony Palmer, D.Z. Phillips, Rush Rhees, Joachim Schulte, Eike von Savigny, Georg Henrik von Wright, and Peter Winch     

Wittgenstein on Description

Philosophical Studies -     

维特根斯坦和传统

维特根斯坦在奥地利-维也纳传统中长大,并坚定地植根于这一传统之中。任何理解他的人格的尝试都必须设法把他置于这一背景中加以考察。但维特根斯坦作为哲学家的工作,几乎完全是在他并不分享其文化传统、并且对他本人是非常不相宜的环境中完成的。     

Wittgenstein and criteria

An essay to develop some of Wittgenstein's remarks about the notion of ‘criteria’ and to give the concept clarity even at the expense of some features Wittgenstein claimed for it. This effort was made because of the important role ‘criteria’ plays in Wittgenstein's discussions of feelings and mental states, and it is hoped that a defense of ‘criteria’ will make those discussions more coherent. An attempt is made to relate this notion of ‘criteria’ to the definition and expression of mental states, following some of Wittgenstein's suggestions, and to rebut skepticism about other minds.     

Transubstantiation after Wittgenstein

Catholic doctrine of the eucharist is commonly thought to incorporate a metaphysical theory of substance. Wittgenstein subverts such theories. Elizabeth Anscombe and Michael Dummett, much respected post-Wittgensteinian philosophers, who are also deeply committed Catholics, argue that substance/accidents metaphysics as well as modern transignification theories prevent the religious events to stand on their own: the moment of consecration, the reservation of the consecrated elements. Bad theories which occlude the religious realities are thus removed—which does not show that all philosophizing about religious doctrine must be rubbish.     

Wittgenstein in China

Although Chinese philosophers were somewhat influenced by Wittgenstein before 1949 – the Tractatus was first translated into Chinese in 1927–28 – they tended to see him either as a disciple of Russell or as a member of the Vienna Circle. However, since 1979 (following 30 years in which they were unable to study such Western philosophers), Chinese scholars have done their utmost to catch up with world standards in Wittgenstein scholarship in three overlapping routes – textual reading, contextual interpretation and philosophical application. As China continues its modernisation, there will likely be more substantive interaction between Wittgenstein's thought and Chinese philosophy and culture.     

Wittgenstein and Ebersole

Frank B. Ebersole died recently. Here I remind philosophers of the thinking of this reclusive philosopher who brought out the value of Wittgenstein's dictum that philosophers should “bring words back from their metaphysical to their everyday use.” I illustrate Ebersole's singular thinking by focusing on his philosophical investigation of Wittgenstein's family resemblance metaphor.     

Wittgenstein and Friendship

In his article “It's a Wonderful Life,” Ronald Hall connects Wittgenstein's last words with Frank Capra's 1946 film. His analysis focuses on the concept of wonder, but he misses one of the most important aspects of both the film and Wittgenstein's last words: the significance of friendship. This is philosophically (and biographically) important because it raises questions about aspect‐seeing, friendship and everyday life. Wittgenstein's final words provide a striking example of the philosophical complexity of his life and work.     

维特根斯坦与宗教

维特根斯坦是一个伟大的分析哲学家,但是一生与宗教有非常密切的联系。本文分为两部分。第一部分从维特根斯坦的家庭背景、成长经历、性格特征、所受影响等方面分析了维特根斯坦与宗教(基督教)的联系;第二部分从“关于宗教的本质是否可以言说”、“为什么会有宗教?”“宗教与激情”、“上帝是谁?”“信仰上帝是为了给人生寻找意义”等五个方面分析和评论了维特根斯坦的宗教观点。     

Wittgenstein and logic

In his Tractatus Logico-Philosophicus Ludwig Wittgenstein (1889–1951) presents the concept of order in terms of a notational iteration that is completely logical but not part of logic. Logic for him is not the foundation of mathematical concepts but rather a purely formal way of reflecting the world that at the minimum adds absolutely no content. Order for him is not based on the concepts of logic but is instead revealed through an ideal notational series. He states that logic is “transcendental”. As such it requires an ideal that his philosophical method eventually forces him to reject. I argue that Wittgenstein’s philosophy is more dialectical than transcendental.