A new volume of philosophical essays by Bernard Williams. The book is a successor to Problems of the Self, but whereas that volume dealt mainly with questions of personal identity, Moral Luck centres on questions of moral philosophy and the theory of rational action. That whole area has of course been strikingly reinvigorated over the last deacde, and philosophers have both broadened and deepened their concerns in a way that now makes much earlier moral and political philosophy look sterile and (...) trivial. Moral Luck contains a number of essays that have contributed influentially to this development. Among the recurring themes are the moral and philosophical limitations of utilitarianism, the notion of integrity, relativism, and problems of moral conflict and rational choice. The work presented here is marked by a high degree of imagination and acuity, and also conveys a strong sense of psychological reality. The volume will be a stimulating source of ideas and arguments for all philosophers and a wide range of other readers. (shrink)

Ludwig Wittgenstein is perhaps the greatest philosopher of the twentieth century, and certainly one of the most original in the entire Western tradition. Given the inaccessibility of his work, it is remarkable that he has inspired poems, paintings, films, musical compositions, titles of books -- and even novels. In his splendid biography, Ray Monk has made this very compelling human being come alive in a way that perfectly explains the fascination he has evoked. Wittgenstein's life was one of great moral (...) and spiritual depth. Although his work addresses problems of logic, language, mind, and knowledge, he often described it as having an ethical point, and once said that he "could not help seeing every problem from a religious point of view." In successfully bridging the gap assumed by many to exist between Wittgenstein's life and his work, Monk's biography helps to explain the interest in Wittgenstein's later philosophy on the part of Buddhist scholars. (shrink)

Discussion of Wittgenstein's Tractatus is currently dominated by two opposing interpretations of the work: a metaphysical or realist reading and the 'resolute' reading of Diamond and Conant. Marie McGinn's principal aim in this book is to develop an alternative interpretative line, which rejects the idea, central to the metaphysical reading, that Wittgenstein sets out to ground the logic of our language in features of an independently constituted reality, but which allows that he aims to provide positive philosophical insights into how (...) language functions. McGinn takes as a guiding principle the idea that we should see Wittgenstein's early work as an attempt to eschew philosophical theory and to allow language itself to reveal how it functions. By this account, the aim of the work is to elucidate what language itself makes clear, namely, what is essential to its capacity to express thoughts that are true or false. However, the early Wittgenstein undertakes this descriptive project in the grip of a set of preconceptions concerning the essence of language that determine both how he conceives the problem and the approach he takes to the task of clarification. Nevertheless, the Tractatus contains philosophical insights, achieved despite his early preconceptions, that form the foundation of his later philosophy. -/- The anti-metaphysical interpretation that is presented includes a novel reading of the problematic opening sections of the Tractatus, in which the apparently metaphysical status of Wittgenstein's remarks is shown to be an illusion. The book includes a discussion of the philosophical background to the Tractatus, a comprehensive interpretation of Wittgenstein's early views of logic and language, and an interpretation of the remarks on solipsism. The final chapter is a discussion of the relation between the early and the later philosophy that articulates the fundamental shift in Wittgenstein's approach to the task of understanding how language functions and reveal the still more fundamental continuity in his conception of his philosophical task. (shrink)

This paper aims to argue against the resolute reading, and offer a correct way of reading Wittgenstein'sTractatus. According to the resolute reading, nonsense can neither say nor show anything. The Tractatus does not advance any theory of meaning, nor does it adopt the notion of using signs in contravention of logical syntax. Its sentences, except a few constituting the frame, are all nonsensical. Its aim is merely to liberate nonsense utterers from nonsense. I argue that these points are either not (...) distinctive from standard interpretations or incorrect. Instead, the Tractarian elucidations help to shed light on the nature of language and logic, and introduce the correct method in philosophy. Philosophy deals with philosophical utterances and Tractarian elucidations by pointing out that they are nonsensical. By doing this, one is helped to see that what they appear to be saying is shown by significant propositions saying something else. (shrink)

I defend a new interpretation of Wittgenstein's notion of religious attitude in the Tractatus , one that rejects three key views from the secondary literature: firstly, the view that, for Wittgenstein, the willing subject is a transcendental condition for the religious attitude; secondly, the view that the religious attitude is an emotive response to the world or something closely modelled on this notion of emotive response; and thirdly, the view that, although the religious and ethical pseudo-propositions of the Tractatus are (...) nonsensical, they nevertheless succeed in expressing the religious attitude endorsed by Wittgenstein. In connection to the first, I argue that the notion of willing subject as transcendental condition is abandoned by Wittgenstein in the Notebooks and is no longer a feature of his position in the Tractatus . In connection to the second, I argue that the religious attitude is dispositional rather than emotive for Wittgenstein: it is a disposition to use signs in a way that demonstrates one's conceptual clarity. Finally, in connection to the third, I argue that the religious or ethical attitude is strongly ineffable in that it cannot be described, expressed or conveyed by language at all. (shrink)

Since the first publication of Insight and Illusion in l972, a wealth of Wittgenstein's writings have become accessible. Accordingly, in this edition Professor Hacker has rewritten six of his eleven original chapters and revised the others to incorporate the new abundant material. Insight and Illusion now fully clarifies the historical backgrounds of Wittgenstein's highly different masterpieces, the Tractatus and the Investigations, and traces the evolution of Wittgenstein's thought. Hacker explains all of Wittgenstein's writings in detail, focusing on his critique of (...) metaphysics, his famous "private language argument," and his account of self-consciousness. (shrink)

This book explores in detail the relation between ontology and ethics in the early work of Ludwig Wittgenstein, notably the _Tractatus Logico-Philosophicus_ and, to a lesser extent, the _Notebooks 1914-1916_. Self-contained and requiring no prior knowledge of Wittgenstein's thought, it is the first book-length argument that his views on ethics decisively shaped his ontological and semantic thought. The book's main thesis is twofold. It argues that the ontological theory of the _Tractatus_ is fundamentally dependent on its logical and linguistic doctrines: (...) the tractarian world is the world as it appears in language and thought. It also maintains that this interpretation of the ontology of the _Tractatus_ can be argued for not only on systematic grounds, but also via the contents of the ethical theory that it offers. Wittgenstein's views on ethics presuppose that language and thought are but one way in which we interact with reality. Although detailed studies of Wittgenstein's ontology and ethics exist, this book is the first thorough investigation of the relationship between them. As an introduction to Wittgenstein, it sheds new light on an important aspect of his early thought. (shrink)

Mcguiness finds in the early wittgenstein a metaphysics similar to\nthat of nature mysticism. he discusses the relation between this\nkind of mysticism and wittgenstein's views on logic, ethics, aesthetics,\noptimism, solipsism, and 'living in the present.' he suggests that\nwittgenstein may have had some kind of mystical experience which\ninfluenced his early philosophy. (staff).

This book advances a reading of Wittgenstein’s Tractatus that moves beyond the main interpretative options of the New Wittgenstein debate. It covers Wittgenstein’s approach to language and logic, as well as other areas unduly neglected in the literature, such as his treatment of metaphysics, the natural sciences and value. Tejedor re-contextualises Wittgenstein’s thinking in these areas, plotting its evolution in his diaries, correspondence and pre- Tractatus texts, and developing a fuller picture of its intellectual background. This broadening of the angle (...) of view is central to the interpretative strategy of her book: only by looking at the Tractatus in this richer light can we address the fundamental questions posed by the New Wittgenstein debate – questions concerning the method of the Tractatus , its approach to nonsense and the continuity in Wittgenstein’s philosophy. Wittgenstein’s early work remains insightful, thought-inspiring and relevant to contemporary philosophy of language and science, metaphysics and ethics. Tejedor’s ground-breaking work ultimately conveys a surprisingly positive message concerning the power for ethical transformation that philosophy can have, when it is understood as an activity aimed at increasing conceptual clarification and awareness. (shrink)

Approaches to Wittgenstein brings together for the first time the many varied aspects of Wittgenstein's life, philosophy and aesthetic attitudes. It draws from many of his unpublished manuscripts to illuminate his work.

Intellectual diary of a thinker of the school of Logical Positivism showing the day-by-day development of his philosophical ideas.

The paper seeks to interpret and then to criticize Wittgenstein's Tractatus Logico-Philosophicus paragraph 6.4 to 7, connecting this so-called mystical section with the “Lecture on Ethics” given in Cambridge in 1929, the Notebooks, and a passage in the Big Typescript. Interpretive and critical efforts focus on the claims: that if having intrinsic value, good or evil, is nothing zufällig, then its basis is nothing in the world; that value can only enter through the willing subject; that “how things are in (...) the world is a matter of indifference for what is higher”. Concerning, it is proposed that the zufällig is here that which simply or merely happens. The argument for rests on Wittgenstein's misconception of the categorical. It is remarked that and result in a philosophy of life that is unliveable. Witness the travails of Wittgenstein's own life and his struggle to “get over a particular fact”. Finally will even undermine, which is in any case fatally ambiguous. In conclusion, it is suggested that both the stresses and strains that are induced within the Tractatus itself by its circumscription of the sayable and the difficulties of can be overcome within Wittgenstein's later philosophy, but in ways already prefigured in the doctrine of “showing” as that appears in both Tractatus and “Lecture on Ethics”. (shrink)