Elements in the Philosophy of Ludwig Wittgenstein – serie

Wittgenstein published next to nothing on the philosophy of religion and yet his conception of religious belief has been both enormously influential and hotly contested. In the contemporary literature, Wittgenstein has variously been labelled a fideist, a non-cognitivist and a relativist of sorts. This Element shows that all of these readings are misguided and seriously at odds, not just with what Wittgenstein says about religious belief, but with his entire later philosophy. This Element also argues that Wittgenstein presents us with an important 'third way' of understanding religious belief - one that does not fall into the trap of either assimilating religious beliefs to ordinary empirical or scientific beliefs or seeking to reduce them to the expression of certain attitudes.

In this Element, the author set out to answer a twofold question concerning the importance of music to Wittgenstein's philosophical progression and the otherness of this sort of philosophical importance vis-...-vis philosophy of music as practiced today in the analytic tradition. The author starts with the idea of making music together and with Wittgenstein's master simile of language-as-music. The author traces these themes as they play out in Wittgenstein early, middle, and later periods. The author argues that Wittgenstein's overarching reorientation of the concept of depth pertaining to music in the aftermath of his anthropological turn, and against the backdrop of the outlook of German Romanticism, culminates in his unique view of musical profundity as 'knowledge of people.' This sets Wittgenstein's view in sharp contrast with certain convictions and debates that typify current analytically inclined philosophy of music.

In Ludwig Wittgenstein's writings, ethics takes a central place in his thinking. This element investigates his engagement with ethics in both early and later thinking. Starting from the remarks on ethics in the Tractatus Logico-Philosophicus and the framing of these remarks, it presents two influential approaches to Tractarian ethics, before it develops a coherent reading of ethics in the early thinking, focusing on ethical silence and the relationship notions of world and the philosophical 'I'. The reading of 'A Lecture on Ethics' focuses on the critique of ethical theory and the personal dimension of ethics, two themes also running through Wittgenstein's later thinking. It considers Wittgenstein's later ethical investigations, of ethical examples, ethically relevant language uses of language and the connections between reflections on ethics and living. It also considers the role of the other in Wittgenstein's later thinking.

Wittgenstein said, 'really one should write philosophy only as one writes a poem'. This Element provides a comprehensive explanation of what he possibly meant by the statement, and why the statement is a correct description of Wittgenstein's philosophy. It connects the statement with Wittgenstein's idea of philosophical clarification, the methods he uses in it and the masters he acknowledges as the sources for his ways of 'moving his thought'. The Element introduces distinctions that are essential for approaching the multilayered complex of Wittgenstein's oeuvre. One is the distinction between writing philosophical clarifications for himself on the one hand and forming philosophical books for his reader on the other. While poetry was central to both activities, it was mandatory for the second. Indeed, for creating the perfect philosophical book, Wittgenstein thought he lacked precisely what some of his masters possessed: poetic genius.

In Ludwig Wittgenstein's writings, ethics takes a central place in his thinking. This element investigates his engagement with ethics in both early and later thinking. Starting from the remarks on ethics in the Tractatus Logico-Philosophicus and the framing of these remarks, it presents two influential approaches to Tractarian ethics, before it develops a coherent reading of ethics in the early thinking, focusing on ethical silence and the relationship notions of world and the philosophical 'I'. The reading of 'A Lecture on Ethics' focuses on the critique of ethical theory and the personal dimension of ethics, two themes also running through Wittgenstein's later thinking. It considers Wittgenstein's later ethical investigations, of ethical examples, ethically relevant language uses of language and the connections between reflections on ethics and living. It also considers the role of the other in Wittgenstein's later thinking.

Responding to Russell is a constant throughout Wittgenstein's philosophizing. This Element focuses on Wittgenstein's criticisms of Russell's theories of judgment in the summer of 1913. Wittgenstein's response to these criticisms is of first-rate importance for his early philosophical development, setting the path to the conceptions of proposition and of logic in Tractatus Logico-Philosophicus. This Element also touches on further aspects of Wittgenstein's responses to Russell: the rejection of Russell's and Frege's logicisms in the Tractatus, the critique of Russell's causal-behavioristic philosophy of mind in Wittgenstein's 'middle' period, the Russellian origins of notions of privacy dialectically treated in Philosophical Investigations, and the discussion of 'surveyability' of mathematical proof in Remarks on the Foundations of Mathematics, which is, again, a response to Russellian logicism.

This Element concerns Wittgenstein's evolving attitude toward the opposition between realism and idealism in philosophy. Despite the marked - and sometimes radical - changes Wittgenstein's thinking undergoes from the early to the middle to the later period, there is an underlying continuity in terms of his unwillingness at any point to endorse either position in a straightforward manner. Instead, Wittgenstein can be understood as rejecting both positions, while nonetheless seeing insights in each position worth retaining. The author traces these "neither-nor" and "both-and" strands of Wittgenstein's attitude toward realism and idealism to his - again, evolving - insistence on seeing language and thought as worldly phenomena. That thought and language are about the world and happen amidst the world they are about undermines the attempt to formulate any kind of general thesis concerning their interrelation.

In this Element, the author set out to answer a twofold question concerning the importance of music to Wittgenstein's philosophical progression and the otherness of this sort of philosophical importance vis-...-vis philosophy of music as practiced today in the analytic tradition. The author starts with the idea of making music together and with Wittgenstein's master simile of language-as-music. The author traces these themes as they play out in Wittgenstein early, middle, and later periods. The author argues that Wittgenstein's overarching reorientation of the concept of depth pertaining to music in the aftermath of his anthropological turn, and against the backdrop of the outlook of German Romanticism, culminates in his unique view of musical profundity as 'knowledge of people.' This sets Wittgenstein's view in sharp contrast with certain convictions and debates that typify current analytically inclined philosophy of music.

Wittgenstein's critique of private language in the Philosophical Investigations does not attempt to refute the possibility of a private sensation-language, let alone in any one argument, as has often been thought. Nor does it aim to establish that language is intrinsically social. Instead, PI §§243-315 presents a series of arguments, suggestions, questions, examples and thought-experiments whose purpose is to undermine the temptation to think of sensations and perceptual experiences as private objects occupying a private phenomenal space. These themes are clear developments of Wittgenstein's earlier critique of sense-datum theories (1929-1936) and his insight that naming is more complex than he had assumed in the Tractatus.

Since Wittgenstein's death in 1951, readers have advanced numerous claims about his philosophy's political significance. Some take his philosophy to have a conservative or reactionary bent; others take it to have a relativistic leaning; yet others associate it with classical liberalism, neo-liberalism, or Marxism. The Political Wittgenstein surveys this terrain in four chapter-length narratives about the development of distinct views of the political significance of Wittgenstein's thought. This Element offers a thorough introduction to the question of a Wittgensteinian approach to political thought. It simultaneously makes a case for reading Wittgenstein's philosophy as, at base, political, liberating and pressingly pertinent.

Since Wittgenstein's death in 1951, readers have advanced numerous claims about his philosophy's political significance. Some take his philosophy to have a conservative or reactionary bent; others take it to have a relativistic leaning; yet others associate it with classical liberalism, neo-liberalism, or Marxism. The Political Wittgenstein surveys this terrain in four chapter-length narratives about the development of distinct views of the political significance of Wittgenstein's thought. This Element offers a thorough introduction to the question of a Wittgensteinian approach to political thought. It simultaneously makes a case for reading Wittgenstein's philosophy as, at base, political, liberating and pressingly pertinent.

An overview is offered of Wittgenstein's groundbreaking discussion of knowledge and certainty, especially in his final notebooks, published as On Certainty. The main interpretative readings of On Certainty are discussed, especially a non-propositional/non-epistemic interpretation and a variety of propositional and/or epistemic interpretations. Surveys are offered of the readings of On Certainty presented by such figures as Annalisa Coliva, John Greco, Danièle Moyal-Sharrock, Duncan Pritchard, Genia Schönbaumsfeld, P. F. Strawson, MichaelWilliams, and CrispinWright. This Element demonstrates how On Certainty has been especially groundbreaking for epistemology with regard to its treatment of the problem of radical scepticism.

The last twenty years have witnessed a 'social turn' in analytic philosophy. Social epistemology has been crucial to it. Social epistemology starts by repudiating the kind of individualistic epistemology, which, since Descartes' Meditations and through Kant's maxim 'Think for yourself', has dominated philosophy. It is a sign of the deep erasure of Wittgenstein's ideas from many debates in analytic philosophy that neither his views against fundamental tenets of individualistic epistemology, nor his positive contribution to key themes in social epistemology are considered. This Element on Wittgenstein and Social Epistemology is the first comprehensive study of the implications of the later Wittgenstein's ideas for key issues at the core of present-day social epistemology, such as the nature of common sense and its relations to common knowledge; testimony and trust; deep disagreements in connection with genealogical challenges; and the meaning of 'woman' and the role of self-identification in the determination of gender.

The last twenty years have witnessed a 'social turn' in analytic philosophy. Social epistemology has been crucial to it. Social epistemology starts by repudiating the kind of individualistic epistemology, which, since Descartes' Meditations and through Kant's maxim 'Think for yourself', has dominated philosophy. It is a sign of the deep erasure of Wittgenstein's ideas from many debates in analytic philosophy that neither his views against fundamental tenets of individualistic epistemology, nor his positive contribution to key themes in social epistemology are considered. This Element on Wittgenstein and Social Epistemology is the first comprehensive study of the implications of the later Wittgenstein's ideas for key issues at the core of present-day social epistemology, such as the nature of common sense and its relations to common knowledge; testimony and trust; deep disagreements in connection with genealogical challenges; and the meaning of 'woman' and the role of self-identification in the determination of gender.

When scholars discuss the question whether Wittgenstein was a relativist, they invariably draw their criteria from recent definitions of relativism. This study tries a different route: it identifies conceptions of relativism that were influential in the early twentieth century, and uses them as foils for interpreting Wittgenstein's philosophy. Section 1 investigates what Wittgenstein meant in speaking of his 'ethnological perspective,' and how this perspective relates to 'cultural relativism' in anthropology around 1900. Section 2 focuses on Wittgenstein's reflections on logic and mathematics as 'ethnological phenomena.' In this context, the ethnological perspective brought Wittgenstein close to positions that many of his contemporaries denounced as 'psychologism' and 'sociologism.' Section 3 highlights the role of the ethnological perspective in Wittgenstein's remarks on 'certainties.' Many of these remarks would have been counted as relativistic by leading members of the 'Vienna Circle.'

When scholars discuss the question whether Wittgenstein was a relativist, they invariably draw their criteria from recent definitions of relativism. This study tries a different route: it identifies conceptions of relativism that were influential in the early twentieth century, and uses them as foils for interpreting Wittgenstein's philosophy. Section 1 investigates what Wittgenstein meant in speaking of his 'ethnological perspective,' and how this perspective relates to 'cultural relativism' in anthropology around 1900. Section 2 focuses on Wittgenstein's reflections on logic and mathematics as 'ethnological phenomena.' In this context, the ethnological perspective brought Wittgenstein close to positions that many of his contemporaries denounced as 'psychologism' and 'sociologism.' Section 3 highlights the role of the ethnological perspective in Wittgenstein's remarks on 'certainties.' Many of these remarks would have been counted as relativistic by leading members of the 'Vienna Circle.'

A study of Wittgenstein on the logic of colour concepts. His remarks on the subject in the Tractatus are considered first, then the remarks he drafted when he returned to philosophy after a decade away fromit, then his treatment of colour concepts during the next two decades followed by the remarks in Remarks on Colour. The emphasis is on the problems he examines and the solutions he proposes. His discussion of colour incompatibility is defended, his examination of colour concepts in the 1930s and 1940s detailed and explained, and the remarks he composed at the end of his life considered with an eye to why they were written and what they add to remarks previously composed. It is argued that his aims are different from those normally attributed to him and, while he achieves a great deal, he does not resolve all the problems he tackles.

A study of Wittgenstein on the logic of colour concepts. His remarks on the subject in the Tractatus are considered first, then the remarks he drafted when he returned to philosophy after a decade away fromit, then his treatment of colour concepts during the next two decades followed by the remarks in Remarks on Colour. The emphasis is on the problems he examines and the solutions he proposes. His discussion of colour incompatibility is defended, his examination of colour concepts in the 1930s and 1940s detailed and explained, and the remarks he composed at the end of his life considered with an eye to why they were written and what they add to remarks previously composed. It is argued that his aims are different from those normally attributed to him and, while he achieves a great deal, he does not resolve all the problems he tackles.

This Element is about Wittgenstein's engagement with skepticism. Two forms of skepticism will be at the center of this Element: skepticism concerning our knowledge of the 'external world,' and skepticism concerning our knowledge of 'other minds.' It will be shown that Wittgenstein is neither a skeptic nor an anti-skeptic. Rather, Wittgenstein thinks of the skeptic's doubt as a form of denial: a denial of knowledge that one cannot but have. The aim of this Element is to bring out what it means to think of the skeptic's doubt in a Wittgensteinian way, that is, as a doubt that manifests a denial of knowledge that one cannot but have, rather than a philosophical position about the possibility of knowledge that is either true or false and hence an object either of justification or refutation. Wittgenstein's relation to skepticism is therefore unique and highly original.

This Element is about Wittgenstein's engagement with skepticism. Two forms of skepticism will be at the center of this Element: skepticism concerning our knowledge of the 'external world,' and skepticism concerning our knowledge of 'other minds.' It will be shown that Wittgenstein is neither a skeptic nor an anti-skeptic. Rather, Wittgenstein thinks of the skeptic's doubt as a form of denial: a denial of knowledge that one cannot but have. The aim of this Element is to bring out what it means to think of the skeptic's doubt in a Wittgensteinian way, that is, as a doubt that manifests a denial of knowledge that one cannot but have, rather than a philosophical position about the possibility of knowledge that is either true or false and hence an object either of justification or refutation. Wittgenstein's relation to skepticism is therefore unique and highly original.

This Element traces the development of Wittgenstein's views on belief formation throughout the different phases of his philosophy. Section 1 concentrates on the Tractarian period, where the sparse references to belief consist primarily of reactions to Russell. The logical purism of the early Wittgenstein led him to reject psychological stances such as those found in Russell's epistemological works. Section 2 explores Wittgenstein's 'middle' period, focusing on his evolving views on belief formation, influenced by his shift to viewing language as a social practice. It addresses key texts, including The Big Typescript and 'Cause and Effect', and links the psychological mechanisms of belief to Wittgenstein's later grammatical investigations in an analysis that extends to his reflections on mathematics and religion. Section 3 reconstructs the intellectual trajectory that would culminate in On Certainty, tracing the influence of Moore and Newman on the range of belief-forming processes Wittgenstein examines in his final writings.

This Element presents a concise and accessible view of the central arguments of Wittgenstein's Tractatus Logico-Philosophicus. Starting from the difficulties found in historical and current debates, drawing on the background of Russell's philosophy, and grounded in the ladder structure expressed in the numbering system of the book, this Element presents the central arguments of the Tractatus in three lines of thought. The first concerns the role of the so-called 'ontology' and its relationship to the method of the Tractatus and its logical symbolism, which displays the formal essence of language and world. The second deals with the symbolic unity of language and its role in the 'ladder structure' and explains how and why the book is not self-defeating. The third elucidates Wittgenstein's claim to have solved in essentials all philosophical problems, whose very formulation, he says, rests on misunderstandings.

The perception of what he calls 'aspects' preoccupied Wittgenstein and gave him considerable trouble in his final years. The Wittgensteinian aspect defies any number of traditional philosophical dichotomies: the aspect is neither subjective (inner, metaphysically private) nor objective; it presents perceivable unity and sense that are (arguably) not (yet) conceptual; it is 'subject to the will', but at the same time is normally taken to be genuinely revelatory of the object perceived under it. This Element begins with a grammatical and phenomenological characterization of Wittgensteinian 'aspects'. It then challenges two widespread ideas: that aspects are to be identified with concepts; and that aspect perception has a continuous version that is characteristic of (normal) human perception. It concludes by proposing that aspect perception brings to light the distinction between the world as perceived and the world as objectively construed, and the role we play in the constitution of the former.

Ludwig Wittgenstein is one of the most widely read philosophers of the twentieth century. But the books in which his philosophy was published - with the exception of his early work Tractatus Logico-Philosophicus - were posthumously edited from the writings he left to posterity. How did his 20,000 pages of philosophical writing become published volumes? Using extensive archival material, this Element reconstructs and examines the way in which Wittgenstein's writings were edited over more than fifty years, and shows how the published volumes tell a thrilling story of philosophical inheritance. The discussion ranges over the conflicts between the editors, their deviations from Wittgenstein's manuscripts, other scholarly issues which arose, and also the shared philosophical tradition of the editors, which animated their desire to be faithful to Wittgenstein and to make his writings both available and accessible. The Element can thus be read as a companion to all of Wittgenstein's published works of philosophy.

This Element concerns Wittgenstein's evolving attitude toward the opposition between realism and idealism in philosophy. Despite the marked - and sometimes radical - changes Wittgenstein's thinking undergoes from the early to the middle to the later period, there is an underlying continuity in terms of his unwillingness at any point to endorse either position in a straightforward manner. Instead, Wittgenstein can be understood as rejecting both positions, while nonetheless seeing insights in each position worth retaining. The author traces these "neither-nor" and "both-and" strands of Wittgenstein's attitude toward realism and idealism to his - again, evolving - insistence on seeing language and thought as worldly phenomena. That thought and language are about the world and happen amidst the world they are about undermines the attempt to formulate any kind of general thesis concerning their interrelation.

Responding to Russell is a constant throughout Wittgenstein's philosophizing. This Element focuses on Wittgenstein's criticisms of Russell's theories of judgment in the summer of 1913. Wittgenstein's response to these criticisms is of first-rate importance for his early philosophical development, setting the path to the conceptions of proposition and of logic in Tractatus Logico-Philosophicus. This Element also touches on further aspects of Wittgenstein's responses to Russell: the rejection of Russell's and Frege's logicisms in the Tractatus, the critique of Russell's causal-behavioristic philosophy of mind in Wittgenstein's 'middle' period, the Russellian origins of notions of privacy dialectically treated in Philosophical Investigations, and the discussion of 'surveyability' of mathematical proof in Remarks on the Foundations of Mathematics, which is, again, a response to Russellian logicism.

This Element argues that aesthetics broadly conceived plays a significant role in Wittgenstein's philosophy. In doing so, it draws on the interpretative tradition that emphasizes affinities between Wittgenstein's thought and Kant's philosophy. Following the chronology of Wittgenstein's philosophical work, this Element addresses Wittgenstein's early equation between ethics and aesthetics, his middle-period discussion on the normative character of aesthetic judgments and the possibility of their justification, and his later comparison between language and music. As a whole, it traces a continuous line of thought pertaining to a non-conceptual form of encounter with reality, which is developed in close conjunction with aesthetics and contributes to Wittgenstein's understanding of language and the method of philosophy throughout his career. This title is also available as open access on Cambridge Core.

The question of what Wittgenstein meant by 'forms of life' has attracted a great deal of attention in the literature, yet it is an expression that Wittgenstein himself employs on only a relatively small number of occasions, and that he does not explicitly define. This Element gives a description of this concept that also explains Wittgenstein's reluctance to say much about it. A short historical introduction examines the origins and uses of the term in Wittgenstein's time. The Element then presents a survey of Wittgenstein's employment of it, and an overview of the literature. Finally, the Element offers a methodological reading of this notion, interpreting it as a conceptual tool in Wittgenstein's wider inquiries into the workings of our language.

In the interpretive literature from the 1950's through the 1970's the term 'criterion' was thought to be a central key to the understanding of Wittgenstein's later philosophy. Later on, it was relegated from this place of honour to being one of a variety of expressions used by Wittgenstein in dealing with philosophical questions. This Element tries to account for the shifting fate of this concept. It discusses the various occurrences of the word "criteria" in the Philosophical Investigations, argues that the post-Wittgensteinian debate about criteria was put on the wrong track by a problematic passage in Wittgenstein's early Blue Book, and finally gives an overview of the main contributions to this debate, trying to achieve a reconciliation between the rival conceptions.