Ludwig Wittgenstein Edited by Ákos Polgárdi (Central European University)

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  1. Felicia Ackerman (1992). Does Philosophy Only State What Everyone Admits? A Discussion of the Method of Wittgenstein's Philosophical Investigations. Midwest Studies in Philosophy 17 (1):246-254.
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  2. Robert John Ackermann (1988). Wittgenstein's City. University of Massachusetts Press.
    One PANORAMA T, HE LIFE of Wittgenstein was quite different from the lives of most of those who later extolled him as perhaps the major philosopher of the ...
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  3. Mark Addis (2008). Review of J. Mark Lazenby, The Early Wittgenstein on Religion. [REVIEW] Notre Dame Philosophical Reviews 2008 (1).
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  4. Mark Addis (1993). Does Language Matter to Philosophy?: Aristotle and Wittgenstein on the Nature of Philosophical Enquiry. Cogito 7 (3):211-216.
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  5. Mark R. Addis (1999). Wittgenstein: Making Sense of Other Minds. Ashgate.
    The difficulties about other minds are deep and of central philosophical importance. This text explores attempts to apply Wittgenstein's concept of criteria in explaining how we can know other minds and their properties. It is shown that the use of criteria for this purpose is misguided.
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  6. Tom Addis, Jan Townsend Addis, Dave Billinge, David Gooding & Bart-Floris Visscher (2008). The Abductive Loop: Tracking Irrational Sets. Foundations of Science 13 (1).
    We argue from the Church-Turing thesis (Kleene Mathematical logic. New York: Wiley 1967) that a program can be considered as equivalent to a formal language similar to predicate calculus where predicates can be taken as functions. We can relate such a calculus to Wittgenstein’s first major work, the Tractatus, and use the Tractatus and its theses as a model of the formal classical definition of a computer program. However, Wittgenstein found flaws in his initial great work and he explored these (...)
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  7. Joseph Agassi (2010). In Wittgenstein's Shadow. Philosophy of the Social Sciences 40 (2):325-339.
    Marc Lange offers a stale anthology that reflects the sad state of affairs in the camp of analytic philosophy. It is representative in a few respects, even in its maltreatment of Russell, Wittgenstein, and Popper. Despite its neglect of Wittgenstein, it shows again that Wittgenstein is the patron saint of the analytic school despite the fact that it does not abide by his theory of metaphysics as inherently meaningless.
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  8. A. Ahmed (2009). Review: David Pears: Paradox and Platitude in Wittgenstein's Philosophy. [REVIEW] Mind 118 (469):200-203.
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  9. Arif Ahmed (2010). Wittgenstein's Philosophical Investigations: A Critical Guide. Cambridge University Press.
    Published in 1953, Wittgenstein's Philosophical Investigations had a deeply unsettling effect upon our most basic philosophical ideas concerning thought, sensation, and language. Its claim that philosophical questions of meaning necessitate a close analysis of the way we use language continues to influence Anglo-American philosophy today. However, its compressed and dialogic prose is not always easy to follow. This collection of essays deepens but also challenges our understanding of the work's major themes, such as the connection between meaning and use, the (...)
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  10. Hanne Ahonen (2005). Wittgenstein and the Conditions of Musical Communication. Philosophy 80 (4):513-529.
    If Wittgenstein's later account of language is applied to music, what seems to follow is a version of musical formalism. This is to say that the meaning of music is constituted by the rules of a given system of music, and the understanding of music is the ability to follow these rules. I argue that, while this view may seem unattractive at the outset, Wittgenstein actually held this view. Moreover, his later notion of a rule gives us resources to answer (...)
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  11. Shabbir Ahsen (2010). Ludwig Wittgenstein: Ethics and Religion (Review). Philosophy East and West 60 (3):422-424.
    No one in twentieth-century analytic philosophy was more preoccupied with the issues of ethics and religion than Ludwig Wittgenstein. In an age when religion has remained a prominent force, contrary to what some would have thought a hundred years ago, it is not surprising to see a book on Wittgenstein's concern with ethics and religion by a group of Indian philosophers. Ludwig Wittgenstein: Ethics and Religion, edited by Kali Charan Pandey—a collection of fifteen essays, some of which were presented at (...)
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  12. Debra Aidun (1982). Wittgenstein, Philosophical Method and Aspect-Seeing. Philosophical Investigations 5 (2):106-115.
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  13. Debra Aidun (1981). Wittgenstein on Grammatical Propositions. Southern Journal of Philosophy 19 (2):141-148.
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  14. Scott F. Aikin & Michael P. Hodges (2006). Wittgenstein, Dewey, and the Possibility of Religion. Journal of Speculative Philosophy 20 (1):1-19.
    John Dewey points out in A Common Faith (1934) that what stands in the way of religious belief for many is the apparent commitment of Western religious traditions to supernatural phenomena and questionable historical claims. We are to accept claims that in any other context we would find laughable. Are we to believe that water can be turned into wine without the benefit of the fermentation process? Are we to swallow the claim that there is such a phenomenon as the (...)
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  15. Virgil C. Aldrich (1987). Kripke on Wittgenstein on Regulation. Philosophy 62 (241):375 - 384.
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  16. Virgil C. Aldridge (1987). Kripke on Wittgenstein on Regulation. Philosophy 62 (241):375-384.
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  17. Richard Allen & Malcolm Turvey (2001). Wittgenstein, Theory, and the Arts. Routledge.
    This pioneering work investigates the profound implications of Wittgenstein's philosophy to the practice, theory and criticism of the arts. The essays exemplify Wittgenstein's method of conceptual investigation and highlight his notion of philosophy as a cure.
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  18. Robert Elliott Allinson (2007). Wittgenstein, Lao Tzu and Chuang Tzu: The Art of Circumlocution. Asian Philosophy 17 (1):97 – 108.
    Where Western philosophy ends, with the limits of language, marks the beginning of Eastern philosophy. The Tao de jing of Laozi begins with the limitations of language and then proceeds from that as a starting point. On the other hand, the limitation of language marks the end of Wittgenstein's cogitations. In contrast to Wittgenstein, who thought that one should remain silent about that which cannot be put into words, the message of the Zhuangzi is that one can speak about that (...)
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  19. David B. Allison (1978). Derrida and Wittgenstein: Playing the Game. Research in Phenomenology 8 (1):93-109.
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  20. Uri Almagor (1990). Odors and Private Language: Observations on the Phenomenology of Scent. Human Studies 13 (3):253-274.
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  21. P. C. Almond (1977). Wittgenstein and Religion. Sophia 16 (2):24-27.
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  22. Anton Alterman (2001). The New Wittgenstein (Review). [REVIEW] Journal of the History of Philosophy 39 (3):456-457.
    The essays in the book have two main emphases. Regarding the late Wittgenstein, they focus on the idea that skepticism about rule-following is undermined, indeed incoherent, in virtue of Wittgenstein's emphasis on context of utterance and "forms of life" (roughly the "community" view of his later work). In the early Wittgenstein they take a "resolute" position on nonsense, saying that he did not believe there was some ineffable or informative nonsense, but only pure and utter nonsense, including everything in the (...)
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  23. Charles Altieri (1987). Style as the Man: What Wittgenstein Offers for Speculating on Expressive Activity. Journal of Aesthetics and Art Criticism 46:177-192.
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  24. Maria Alvarez & Aaron Ridley (2005). Nietzsche on Language: Before and After Wittgenstein. Philosophical Topics 33 (2):1-17.
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  25. Alice Ambrose (1982). Wittgenstein on Mathematical Proof. Mind 91 (362):264-272.
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  26. Alice Ambrose (1955). Wittgenstein on Some Questions in Foundations of Mathematics. Journal of Philosophy 52 (8):197-214.
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  27. Alice Ambrose & Morris Lazerowitz (1972). Ludwig Wittgenstein: Philosophy and Language. George Allen and Unwin (London), Humanities Press (New York).
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  28. Steve Amdur (1980). Toward a Definitive Index of Wittgenstein's (Later) Work: More Terms for an Index of on Certainty. Philosophical Investigations 3 (1):57-59.
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  29. Richard Amesbury (2003). Has Wittgenstein Been Misunderstood by Wittgensteinian Philosophers of Religion? Philosophical Investigations 26 (1):44–72.
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  30. Erich Ammereller & Eugen Fisher (2004). Wittgenstein at Work: Method in the Philosophical Investigations. Routledge.
    Wittgenstein at Work: Method in the Philosophical Investigations explores the least well-understood aspect of Wittgenstein's later work: his aims and methods. Specially-commissioned papers by twelve of the world's leading Wittgenstein scholars analyze the way he approached key topics such as rule-following and private language, and examine his remarks on clarification, nonsense and other central notions of his methodology. Many contributors touch on the therapeutic aspects Wittgenstein's approach, the focus of much current debate. Wittgenstein at Work provides both students and specialist (...)
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  31. Hanne Andersen (2000). Kuhn's Account of Family Resemblance: A Solution to the Problem of Wide-Open Texture. Erkenntnis 52 (3):313-337.
    It is a commonly raised argument against thefamily resemblance account of concepts that, on thisaccount, there is no limit to a concept's extension.An account of family resemblance which attempts toprovide a solution to this problem by including bothsimilarity among instances and dissimilarity tonon-instances has been developed by the philosopher ofscience Thomas Kuhn. Similar solutions have beenhinted at in the literature on family resemblanceconcepts, but the solution has never received adetailed investigation. I shall provide areconstruction of Kuhn's theory and argue that (...)
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  32. R. J. Anderson, J. A. Hughes & W. W. Sharrock (1984). II. Wittgenstein and Comparative Sociology. Inquiry 27 (1-4):268-276.
    Focusing on a discussion by Ruddich and Stassen of the ?Remarks on Frazer's Golden Bough?, this paper shows that some of the usual criticisms made by sociologists of Wittgenstein are misplaced. He does not reject causal explanations of beliefs and actions and replace them with some other form of explanation, but dismisses the idea that any explanation is called for here. His argument that the origin of the desire to explain beliefs is to be found in a misconceived parallel between (...)
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  33. Tyson Anderson (1985). Wittgenstein and Nāgārjuna's Paradox. Philosophy East and West 35 (2):157-169.
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  34. Ignacio Angelelli (2003). From Frege to Wittgenstein: Perspectives on Early Analytic Philosophy (Review). Journal of the History of Philosophy 41 (1):138-139.
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  35. G. E. M. Anscombe (1995). Cambridge Philosophers II: Ludwig Wittgenstein. Philosophy 70 (273):395 - 407.
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  36. G. E. M. Anscombe (1985). Wittgenstein on Rules and Private Language:Wittgenstein: On Rules and Private Language. Saul A. Kripke. Ethics 95 (2):342-.
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  37. Pederito A. Aparece (2005). Teaching, Learning and Community: An Examination of Wittgensteinian Themes Applied to the Philosophy of Education. Pontificia Università Gregoriana.
    ACKNOWLEDGEMENTS As this research has been brought to a conclusion, a deep sense of thankfulness overcomes me, primarily to God the Almighty, ...
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  38. Benjamin F. Armstrong Jr (1998). Wittgenstein and the Philosophical Investigations. Teaching Philosophy 21 (4):420-423.
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  39. Benjamin F. Armstrong (1984). Wittgenstein on Private Languages: It Takes Two to Talk. Philosophical Investigations 7 (January):46-62.
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  40. D. M. Armstrong (1992). Book Review: Raymond Bradley. The Nature of All Being: A Study of Wittgenstein's Modal Atomism. [REVIEW] Notre Dame Journal of Formal Logic 34 (1):150-156.
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  41. Ulrich Arnswald (2009). In Search of Meaning: Ludwig Wittgenstein on Ethics, Mysticism and Religion. Universitätsverlag Karlsruhe.
    The essays collected in this volume explore some of the themes that have been at the centre of recent debates within Wittgensteinian scholarship. In opposition to what we are tentatively inclined to think, the articles of this volume invite us to understand that our need to grasp the essence of ethical and religious thought and language will not be achieved by metaphysical theories expounded from such a point of view, but by focusing on our everyday forms of expression.
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  42. Jorge V. Arregui (1992). Wittgenstein on Voluntary Actions. International Philosophical Quarterly 32 (3):299-311.
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  43. Robert L. Arrington (1969). Wittgenstein on Contradiction. Southern Journal of Philosophy 7 (1):37-43.
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  44. Robert L. Arrington & Mark Addis (2001). Wittgenstein and Philosophy of Religion. Routledge.
    Wittgenstien and Philosophy of Religion brings together leading Wittgenstein scholars with varying views on what the proper interpretation and acceptability of Wittgenstein's writings are on religion. The themes discussed include Wittgenstein's views on creation, magic and free will.
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  45. Robert L. Arrington & Hans-Johann Glock (1996). Wittgenstein and Quine. Routledge.
    This unique study brings together for the first time two of the most important philosophers of the twentieh century. Are the views of Wittgenstein and Quine on method and philosophy compatible or radically opposed? Does Wittgenstein's conception of language engender that of Quine, or threaten its philosophical foundations? An understanding of the similarities and differences between the thought of Wittgenstein and Quine is essential if we are to have a full picture of the landscape of recent and contemporary philosophy. This (...)
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  46. Robert L. Arrington & Hans-Johann Glock (1991). Wittgenstein's Philosophical Investigations: Text and Context. Routledge.
    The apparently disjointed structure of Wittgenstein's Philosophical Investigations has often been taken as a license for interpreting passages out of context. As a result, numerous articles and books have appeared which pay little attention to the actual text. Robert Arrington and Hans-Johann Glock show how important it is to consider the arguments which specify or authorize particular readings of certain passages. The essays in this volume approach the Investigations with the conviction that prior to pronouncements of the relevance or tenability (...)
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  47. James Atkinson (2009). The Mystical in Wittgenstein's Early Writings. Routledge.
    The aim of this book is to consider what reasonably follows from the hypothesis that the Tractatus Logico-Philosophicus can be interpreted from a mystical point of view. Atkinson intends to elucidate Wittgenstein’s thoughts on the mystical in his early writings as they pertain to a number of topics such as, God, the meaning of life, reality, the eternal and the solipsistic self.
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  48. Doron Avital (2008). The Standard Metre in Paris. Philosophical Investigations 31 (4):318-339.
    In Philosophical Investigations, Wittgenstein argues that we can neither say of the standard One Metre in Paris that it is a single metred length, nor that it is not. Kripke's reply to the puzzle is well known: the sentence expressing the assertion that the standard One Metre is one metre in length (at time t0) is a true, a priori and contingent sentence. In this paper, I would like to show the nature of the intuition that runs behind Kripke's reply (...)
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  49. S. Awodey & A. W. Carus (2007). Carnap's Dream: Gödel, Wittgenstein, and Logical, Syntax. Synthese 159 (1):23-45.
    In Carnap’s autobiography, he tells the story how one night in January 1931, “the whole theory of language structure” in all its ramifications “came to [him] like a vision”. The shorthand manuscript he produced immediately thereafter, he says, “was the first version” of Logical Syntax of Language. This document, which has never been examined since Carnap’s death, turns out not to resemble Logical Syntax at all, at least on the surface. Wherein, then, did the momentous insight of 21 January 1931 (...)
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  50. Gloria Ayob (2009). The Aspect-Perception Passages: A Critical Investigation of Köhler's Isomorphism Principle. Philosophical Investigations 32 (3):264-280.
    In this paper I argue that Wittgenstein's aim in the aspect-perception passages is to critically evaluate a specific hypothesis. The target hypothesis in these passages is the Gestalt psychologist Köhler's "isomorphism principle." According to this principle, there are neural correlates of conscious perceptual experience, and these neural correlates determine the content of our perceptual experiences. Wittgenstein's argument against the isomorphism principle comprises two steps. First, he diffuses the substantiveness of the principle by undermining an important assumption that underpins this principle, (...)
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  51. Sarah J. Bailyn (2002). Who Makes the Rules? Using Wittgenstein in Social Theory. Journal for the Theory of Social Behaviour 32 (3):311–329.
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  52. David Bain (2004). Private Languages and Private Theorists. Philosophical Quarterly 54 (216):427 - 434.
    Simon Blackburn objects that Wittgenstein's private language argument overlooks the possibility that a private linguist can equip himself with a criterion of correctness by confirming generalizations about the patterns in which his private sensations occur. Crispin Wright responds that appropriate generalizations would be too few to be interesting. But I show that Wright's calculations are upset by his failure to appreciate both the richness of the data and the range of theories that would be available to the private linguist.
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  53. Gordon Baker (2001). Wittgenstein. The Harvard Review of Philosophy 9 (1):291-296.
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  54. Gordon P. Baker (2010). Wittgenstein-- Rules, Grammar, and Necessity: Essays and Exegesis of 185-242. Wiley-Blackwell.
    Analytical commentary -- Fruits upon one tree -- The continuation of the early draft into philosophy of mathematics -- Hidden isomorphism -- A common methodology -- The flatness of philosophical grammar -- Following a rule 185-242 -- Introduction to the exegesis -- Rules and grammar -- The tractatus and rules of logical syntax -- From logical syntax to philosophical grammar -- Rules and rule-formulations -- Philosophy and grammar -- The scope of grammar -- Some morals -- Exegesis 185-8 -- Accord (...)
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  55. Gordon P. Baker (2005). Wittgenstein: Understanding and Meaning. Blackwell Pub..
    v. 1, pt. 1. The essays -- v. 1, pt. 2. Exigesis, 1-184.
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  56. Gordon P. Baker (2004). Wittgenstein's Method: Neglected Aspects: Essays on Wittgenstein. Blackwell Pub..
    Of the thirteen articles contained in this book, three were previously only available in French, one was published in a Brazilian journal and one was previously ...
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  57. Gordon P. Baker (2004/1985). An Analytical Commentary on Wittgenstein's Philosophical Investigations. Blackwell Pub..
    THE TITLE W. used the title 'Philosophische Untersuchungen, Versuch einer Umar- beitung' as the heading of his 1936 revision of Br. B. in Vol. ...
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  58. Gordon P. Baker (2002). Wittgenstein on Metaphysical/Everyday Use. Philosophical Quarterly 52 (208):289-302.
    Wittgenstein remarked 'What we do is to bring words back from their metaphysical to their everyday use' (PI §116). On this basis, his 'later philosophy' is generally regarded as a version of 'ordinary language philosophy'. He is taken to criticize philosophers for making ('metaphysical') statements which deviate in different ways from the everyday use of some of their component expressions. I marshal textual evidence for another reading of this remark, and show that he used 'metaphysical' in a traditional way, namely, (...)
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  59. Gordon P. Baker (1988). Wittgenstein, Frege, and the Vienna Circle. Blackwell.
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  60. Gordon P. Baker (1981). Following Wittgenstein: Some Signposts for Philosophical Investigations §§143-242. In Stephen H. Holtzman & Christopher M. Leich (eds.), Wittgenstein: To Follow a Rule. Routledge.
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  61. Gordon P. Baker & P. M. S. Hacker (1990). Malcolm on Language and Rules. Philosophy 65 (252):167-179.
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  62. Gordon P. Baker & P. M. S. Hacker (1985). Wittgenstein: Rules, Grammar and Necessity. Blackwell.
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  63. Gordon P. Baker & P. M. S. Hacker (1984). On Misunderstanding Wittgenstein: Kripke's Private Language Argument. Synthese 58 (3):407-450.
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  64. Lynne Rudder Baker (1984). III. On the Very Idea of a Form of Life. Inquiry 27 (1-4):277-289.
    Drawing on writers as diverse as Saul Kripke, Stanley Cavell, G. E. M. Anscombe, Jonathan Lear, and Bernard Williams, I offer an interpretation of Wittgenstein's key notion of a form of life that explains why Wittgenstein was so enigmatic about it. Then, I show how Hilary Putnam's criticism of Wittgenstein's philosophy of mathematics and Richard Rorty's support of (what he takes to be) Wittgenstein's legacy in the philosophy of mind both require mistaken assumptions about Wittgenstein's idea of a form of (...)
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  65. Renford Bambrough (1981). Peirce, Wittgenstein, and Systematic Philosophy. Midwest Studies in Philosophy 6 (1):263-274.
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  66. Marina Paola Banchetti-Robino (2009). Lebenswelt and Lebensform: Husserl and Wittgenstein on the Possibility of Intercultural Communication. Arhe (11):57-71.
  67. Gilead Bar-Elli (2006). Wittgenstein on the Experience of Meaning and the Meaning of Music. Philosophical Investigations 29 (3):217-249.
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  68. Peter Barker (1980). Hertz and Wittgenstein. Studies in History and Philosophy of Science Part A 11 (3):243-256.
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  69. William E. Barnett (1990). The Rhetoric of Grammar: Understanding Wittgenstein's Method. Metaphilosophy 21 (1-2):43-66.
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  70. Cyril Barrett, Margaret Paton & and Harry Blocker (1967). Symposium: Wittgenstein and Problems of Objectivity in Aesthetics. British Journal of Aesthetics 7 (2):158-174.
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  71. D. C. Barrett (1995). Wittgenstein's Metaphysics. International Philosophical Quarterly 35 (3):358-360.
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  72. Donald K. Barry (1996). Forms of Life and Following Rules: A Wittgensteinian Defence of Relativism. E.J. Brill.
    This book provides a defence of epistemological relativism against its most powerful opponents.
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  73. W. W. Bartley (1975). Book Reviews : Wittgenstein's Vienna. Allan Janik and Stephen Toulmin. New York: Simon and Schuster, and London: Weidenfeld & Nicholson. $8.95 and 5.25. [REVIEW] Philosophy of the Social Sciences 5 (1):88-91.
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  74. Stanley Bates (2004). Stephen Mulhall, Inheritance and Originality: Wittgenstein, Heidegger, Kierkegaard:Inheritance and Originality: Wittgenstein, Heidegger, Kierkegaard. Ethics 114 (3):623-625.
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  75. Timothy Bays (2004). On Floyd and Putnam on Wittgenstein on Gödel. Journal of Philosophy 101 (4):197 - 210.
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  76. Timothy Bays (2004). On Floyd and Putnam on Wittgenstein on Gödel. Journal of Philosophy 101 (4):197 - 210.
    odel’s theorem than he has often been credited with. Substantively, they find in Wittgenstein’s remarks “a philosophical claim of great interest,” and they argue that, when this claim is properly assessed, it helps to vindicate some of Wittgenstein’s broader views on G¨.
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  77. Jonathan Beale (2011). Discussion the Possibility of Authenticity: On Schönbaumsfeld's Wittgenstein. Ratio 24 (1):107-115.
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  78. M. Beaney (2009). Review: Rosalind Carey: Russell and Wittgenstein on the Nature of Judgement. [REVIEW] Mind 118 (470):453-459.
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  79. Michael Beaney (2007). The Analytic Turn: Analysis in Early Analytic Philosophy and Phenomenology. Routledge.
    This collection, with contributions from leading philosophers, places analytic philosophy in a broader context comparing it with the methodology of its most ...
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  80. R. W. Beardsmore (1991). Wittgenstein on Tolstoi's What is Art? Philosophical Investigations 14 (3):187-204.
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  81. R. W. Beardsmore (1980). Wittgenstein and Knowledge: The Importance of 'On Certainty' By Thomas Morawetz University of Massachusetts Press, 1978, 159 Pp., $10.00. [REVIEW] Philosophy 55 (211):130-.
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  82. Patrick Bearsley (1983). Augustine and Wittgenstein on Language. Philosophy 58 (224):229 - 236.
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  83. Cristina Becchio & Cesare Bertone (2004). Wittgenstein Running: Neural Mechanisms of Collective Intentionality and We-Mode. Consciousness and Cognition 13 (1):123-133.
  84. Richard H. Bell (1990). Wittgenstein: Attention to Particulars Essays in Honour of Rush Rhees (1905–1989), Edited by D. Z. Phillips and Peter Winch (London: Macmillan, 1989), 205 Pp., £20.00. [REVIEW] Philosophy 65 (253):382-.
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  85. Richard H. Bell (1984). Wittgenstein's Anthropology Self-Understanding and Understanding Other Cultures. Philosophical Investigations 7 (4):295-312.
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  86. Yemima Ben-Menahem (1998). Explanation and Description: Wittgenstein on Convention. Synthese 115 (1):99-130.
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  87. Ron Ben-Tovim (2008). Robinson Crusoe, Wittgenstein, and the Return to Society. Philosophy and Literature 32 (2):pp. 278-292.
    From the island of certainty that is the Tractatus Logico Philosophicus to the everyday ethics of the mainland in the Investigations , Ludwig Wittgenstein's philosophy traces a journey similar to the one etched into Robinson Crusoe's deserted beaches. In this essay I map out points contact between Wittgenstein's philosophy and Defoe's novel, thus providing a fresh glimpse at the philosophical underpinnings of the adventures depicted in Robinson Crusoe , as well as to Wittgenstein's philosophical motivations.
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  88. Jonathan Bennett (1966). The Philosophy of Wittgenstein. By George Pitcher. (Englewood Cliffs, N.J., 1964. Pp. Xii + 340. Price 56s.). Philosophy 41 (155):86-.
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  89. Philip W. Bennett (1980). Wittgenstein's Theory of Knowledge in on Certainty. Philosophical Investigations 3 (4):38-46.
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  90. Philip W. Bennett (1978). Wittgenstein and Defining Criteria. Philosophical Investigations 1 (4):49-63.
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  91. Hilan Bensusan (2007). Pode Deus Determinar o Valor de Pi? (Ou, Pensar Na Objetividade Depois de Hegel E Wittgenstein). Kriterion 48 (115):-.
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  92. Natan Berber (2009). Paradox and Platitude in Wittgenstein's Philosophy by David Pears. European Journal of Philosophy 17 (4):608-610.
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  93. Bettina Bergo (2009). Review of Søren Overgaard, Wittgenstein and Other Minds: Rethinking Subjectivity and Intersubjectivity with Wittgenstein, Levinas, and Husserl. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).
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  94. Edward Berryman (2005). Belief, Apparitions, and Rationality: The Social Scientific Study of Religion After Wittgenstein. Human Studies 28 (1):15 - 39.
    The goal I pursue is to redefine the study of religious epistemology on the basis of an ethnomethodological extension of Wittgenstein. This approach shows that the nature of religious belief and its relation to facts, proofs, and empirical reality are matters that are dealt with by ordinary members of society. The examination of this lay epistemology reveals that – far from being a settled and established entity – religious belief is a polymorphous phenomenon. Religious belief is a pragmatic resource whose (...)
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  95. Francesco Berto (2009). The Gödel Paradox and Wittgenstein's Reasons. Philosophia Mathematica 17 (2):208-219.
    An interpretation of Wittgenstein’s much criticized remarks on Gödel’s First Incompleteness Theorem is provided in the light of paraconsistent arithmetic: in taking Gödel’s proof as a paradoxical derivation, Wittgenstein was drawing the consequences of his deliberate rejection of the standard distinction between theory and metatheory. The reasoning behind the proof of the truth of the Gödel sentence is then performed within the formal system itself, which turns out to be inconsistent. It is shown that the features of paraconsistent arithmetics match (...)
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  96. Anat Biletzki (2010). Review of Robert J. Fogelin, Taking Wittgenstein at His Word: A Textual Study. [REVIEW] Notre Dame Philosophical Reviews 2010 (5).
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  97. Anat Biletzki (2003). Over Interpreting Wittgenstein. Kluwer Academic Publishers.
    (Over)Interpreting Wittgenstein will be read by philosophers investigating Wittgenstein and by scholars, interpreters, students, and specialists, in both analytic and continental philosophy. It will intrigue readers interested in issues of interpretation and cultural studies. This book tells the story - as yet untold - of Wittgenstein interpretation during the past eighty years. It provides different interpretations, chronologies, developments, and controversies. It aims to discover the (socio-cultural rather than psychological) motives and motivations behind the philosophical community's project of interpreting Wittgenstein. As (...)
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  98. Anat Biletzki & Anat Matar, Ludwig Wittgenstein. Stanford Encyclopedia of Philosophy.
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  99. T. Binkley (1975). Wittgenstein and the Problem of Universals. Teaching Philosophy 1 (2):183-186.
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  100. Timothy Binkley (1973). Wittgenstein's Language. The Hague,Nijhoff.
    PHILOSOPHY AND LANGUAGE "What is the meaning of a word?" Thus Wittgenstein begins the set of lecture notes subsequently published as The Blue Book. ...
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