By Robert John Ackermann
ISBN-10: 0870235893
ISBN-13: 9780870235894
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Sample text
Differences between these two works, especially as they have been historically reflected and magnified in positivism and ordinary-language philosophy, force an interpretation of Wittgenstein as having undergone something like a religious conversion at some point between the construction of the two major works. Scholarship based primarily on the Tractatus and the Investigations has produced detailed philosophical interpretations of these Page 8 two works that have fixed certain parameters for the exploration of the other texts as they have become available.
Before Wittgenstein, philosophical systems assumed that ordinary language, or ordinary expression, was ordinary in the sense that it was too crude to deal with the rarified, subtle, and complex questions of philosophy. Philosophical systems then impose a supposedly clarified structure on ordinary language, coining new language in the process, as though language could be circumvented and the structure of reality observed directly. Wittgenstein notes that all such projects remain within language and must be communicated in language, even though philosophers may deceive themselves into believing that they can survey the inadequacies of language only from a neutral standpoint.
Even when he speaks of "moves in a language game" or develops primitive language games whose units are not articulate in the way our sentences exhibit an analyzable syntax, the discussion of meaning is always in the context of understanding sentences. To understand a sentence, one has to have a relevant context, in partial agreement with hermeneutical theory. For assertions, in the Tractatus, the context is logical space, and the meaning of a sentence is equivalent to its position in logical space.
Wittgenstein's city by Robert John Ackermann
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