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Copyright 1988 by The University of Massachusetts Press
All rights reserved
Printed in the United States of America
Lc 87-10895
Isbn 0-87023-589-3 (cloth); 590-7 (paper)
Set in Linotron Trump at Rainsford Type
Printed by Cushing-Malloy and bound by John Dekker & Sons
Library of Congress Cataloging-in-Publication Data Ackermann, Robert John, 1933 Wittgenstein's city. Bibliography: p. Includes index. I. Wittgenstein, Ludwig, 18891951. I. Title. B3376.W564A64 1988 192 87-10895 ISBN 0-87023-589-3 (alk. paper) ISBN 0-87023-590-7 (pbk. alk. paper)
British Library Cataloging in Publication Data are available
Page v
Augustine, we might say, does describe a system of communication; only not everything that we call language is this system.
INVESTIGATIONS, 3
And to say that a proposition is whatever can be true or false amounts to saying: we call something a proposition when in our language we apply the calculus of truth functions to it.
INVESTIGATIONS, 136
Page vii
Contents
Preface
ix
1 Panorama
3
2 Thickets
24
3 Language
47
4 Logic and Grammar
67
5 Picturing
86
6 Mathematics
110
7 Seeing and Color
135
8 Feeling
157
9 Psychology
181
10 Philosophy
204
Notes
227
Bibliography
257
Index
265
Page ix
Preface
It is obvious that Ludwig Wittgenstein always strove for clarity. This compulsion is illustrated in his life as well as in his philosophy. Wittgensteinian clarity differs from Cartesian clarity or phenomenological clarity in Wittgenstein's recognition that there is no transcendental point of view from which clarity can be achieved. Clarity is reached through correct forms of expression in the language that we already use, not through the discovery of supposed clarifying philosophical doctrines. We cannot get outside the interweave of language and life; all distinctions must be drawn within it, and clarity is simply a level of interpretation at which we can stop, at which a particular use of language makes sense.
Losing touch with clear ordinary usage can be easily caricatured. A woman and a man walk down a street and decide to have a donut and coffee. Their talk of donuts is restricted at first to the donuts available in the coffee shop and is under perfect control. But if the pleasure of the moment causes the participants in this scene to wonder whether the universe could also be a donut and, if so, whether it would be glazed, sentences that sound like English are being produced, but clear sense has been lost. Philosophy appears in a similar manner when illicit generalizations are made in all seriousness from ordinary sentences, even those of science and mathematics.
Philosophy is not a necessary aspect of human life. Wittgenstein was impressed with the fact that people had, at certain times and
Page x
places, gotten on quite well without philosophy. If they lapsed into a few generalizations by playing with their language, it seems not to have caused much harm. Rather than adopting philosophical skepticism, Wittgenstein rejected generating philosophical doctrine. Philosophical problems can legitimately arise only as real and concrete puzzles for particular human beings, puzzles that will disappear once one considers carefully the clear use of language. Puzzles are often to be laid aside as having no solution but as resulting from linguistic confusion. Much of traditional philosophy is a peculiar chronic disease of language that refuses to recognize the inherent confusions in many questions, and Wittgenstein thought that he had found a cure.
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