Ludwig Wittgenstein (1889-1951) developed his interest in philosophy while studying aeronautical engineering at Manchester University. This interest was in the philosophy of pure mathematics and ultimately led him to Gottlob Frege, who advised him to go to Cambridge and study with Bertand Russell, in 1911 (Biletzki & Matar, 2011). This was the inception of Wittgenstein’s early philosophy, which lasted from 1911 – 1921. He joined the Austrian army at the start of World War I and was eventually taken captive in 1917. During his time in captivity at a prison camp, he wrote his first important work, Tractatus Logico-Philosophicus.
Frege, Russell, and Moore and their philosophies regarding meaning, truth and knowledge ultimately influenced Wittgenstein’s early thinking and what his philosophy dealt with. His early philosophy deals with creating theories and definitions of these concepts to solve problems and to clarify what we are really talking about (Fitzpatrick, 2014).
After publishing this work, which he believed to solve all philosophical problems, he left philosophy and dabbled i...
Kurt Schwitters The most common art movement that Kurt Schwitters was associated with Dada, but he also had some influences on Constructivism, Surrealism and Expressionism. He utilized a bunch of mediums for artworks, collages and he even wrote some poems. He considered himself a Merz. Merz was a term that Schwitters often used in his work, describing it as "In the war, things were in terrible turmoil. What I had learned at the academy was of no use to me and the useful new ideas were still unready..
The beauty of Nietzsche’s philosophy lies in his prose. His thought and written word are poetically intellectual. His theologies on morality, the meaning of existence and the individual have influenced philosophers, such as Martin Heidegger, Jacques Derrida and Michel Foucault; the founding fathers of psychology, Carl Jung and Sigmund Freud and writers, such as Albert Camus, Jean-Paul Sartre, Thomas Mann and Hermann Hesse. Without a doubt he is one of the most influential thinkers of the 20th century, inspiring every field of theology and art.
Any philosopher's thought is though possible to have a private language intelligible only to one subject. Wittgenstein showed that a private language is fundamentally incoherent, due to misunderstanding of the grammar of ordinary language. I will begin by discussing private language with meaning, and with why it was attractive to philosophers. Afterwards, I will discuss some ways how Wittgenstein approached meaning in general and the meaning of “pain” in particular. I would discuss ways how Wittgenstein showed how confusing the grammatical function of psychological words such as pain, lead to nonsensical philosophical problems. Furthermore, I will present a version of the private language argument, as Wittgenstein showing that the idea of private language depends on the misunderstanding of the grammar of sensation language, of how sensation language gets its meaning and functions.
Simon Wiesenthal life and legends were extraordinary, he has expired people in many ways and was an iconic figure in modern Jewish history. Szyman Wiesenthal (was his real named and later named Simon) was born on December 31 in Buczacz, Galicia (which is now a part of Ukraine) in 1908. When Wiesenthal's father was killed in World War I, Mrs. Wiesenthal took her family to Vienna for a brief period, returning to Buczacz when she remarried. The young Wiesenthal graduated from the Humanistic Gymnasium (a high school) in 1928 and applied for admission to the Polytechnic Institute in Lvov. Turned away because of quota restrictions on Jewish students, he went instead to the Technical University
Wittgenstein, Ludwig; G. E. M. Anscombe, P.M.S. Hacker and Joachim Schulte (eds. and trans.). Philosophical Investigations. 4th edition, Oxford: Wiley-Blackwell, 2009. Print.
Rieber, R. W. (2001). Wilhelm Wundt in history: the making of a scientific psychology. New York: Kluwer Academic/Plenum.
The views which are put forward in this treatise derive from the doctrines of Bertrand Russell and Wittgenstein.
In his book, The Language of Thought, Jerry Fodor claims that i) Wittgenstein’s private language argument is not in fact against Fodor’s theory, and ii) Wittgenstein’s private language argument “isn’t really any good” (70). In this paper I hope to show that Fodor’s second claim is patently false. In aid of this I will consider Wittgenstein's Philosophical Investigations (243-363), Jerry Fodor's The Language of Thought (55-97), as well as Anthony Kenny’s Wittgenstein (178-202). First I shall summarize Wittgenstein’s argument; then I will examine Fodor’s response and explain why it is fallacious. In my view, Fodor is wrong because he takes Wittgenstein to be a verificationist, and also because he makes a false analogy between people and computers.
His pursuit of knowledge became even more important when he entered the university of Ingolstadt. He "read with ardour" (35) and soon become "so ardent and eager that the stars often disappeared in the light of the morning whilst I was yet engaged in my laboratory" (35). He was a proud product of the Enlightenment...
The figure is strange because it is meant to represent a three dimensional object that we cannot imagine without having to somehow reconstruct our understanding of the limitations of our physical world. To us the figure is a picture of an impossible situation, because it is not possible within the reality we perceive. However, it can be argued that the figure is possible as a figure of a singular plane object. We are only trying to create an impossible situation when there really is none. But if we chose to claim the figure is meant to be a representative of a three dimensional object then we have to analyze how Wittgenstein would describe a picture and apply it to a picture of an impossible situation.
Wittgenstein and Derrida are two spurs, éperons of philosophical thinking, who changed the milieu of philosophical discourses. They practice new arts of thinking and writing, which lead to a change of paradigm and of style in philosophy. In the case of late Wittgenstein the change manifests in a critical attitude toward modern logical discourses. The annonced silence (Stille) of the Tractatus transfigures itself through textual dispersions into the styles (Stile) of the late Wittgenstein. By Derrida we can discover this paradigm change in his critique of philosophical "logo-phono-ethnocentrism" and even more in his way of writing, wich through its disseminating force overpasses the bar between philosophy and literature.
Moore, Brooke Noel., and Kenneth Bruder. "Chapter 6- The Rise of Metaphysics and Epistemology; Chapter 9- The Pragmatic and Analytic Traditions; Chapter 7- The Eighteenth and Nineteenth Centuries." Philosophy: the Power of Ideas. New York, NY: McGraw-Hill, 2011. Print.
agreed with his points of view. All three Hume, Descartes, and Plato had relatively the
Wittgenstein L. On Certainty G. E. M. Anscombe and Denis Paul editors (Oxford Blackwell, 1969)
Fieser, James, and Norman Lillegard. "7." A Historical Introduction to Philosophy: Texts and Interactive Guides. New York: Oxford UP, 2002. 339. Print.