The disenchantment of nonsense: Understanding Wittgenstein's tractatus
Philosophical Investigations 31 (3):197–226 (2008)
| Abstract | 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. | |||||||||
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Ian Proops (2001). The New Wittgenstein: A Critique. European Journal of Philosophy 9 (3):375–404.
John Koethe (2003). On the 'Resolute' Reading of the Tractatus. Philosophical Investigations 26 (3):187–204.
Danièle Moyal-Sharrock (2007). The Good Sense of Nonsense: A Reading of Wittgenstein's Tractatus as Nonself-Repudiating. Philosophy 82 (1):147-177.
Peter Sullivan (2003). Ineffability and Nonsense. Aristotelian Society Supplementary Volume 77 (1):195–223.
A. W. Moore (2003). Ineffability and Nonsense. Aristotelian Society Supplementary Volume 77 (1):169–193.
Meredith Williams (2004). Nonsense and Cosmic Exile: The Austere Reading of the Tractatus. In Max Kölbel & Bernhard Weiss (eds.), Wittgenstein's Lasting Significance. Routledge.
Anton Alterman (2001). The New Wittgenstein (Review). [REVIEW] Journal of the History of Philosophy 39 (3):456-457.
Peter M. Sullivan (2002). On Trying to Be Resolute: A Response to Kremer on the Tractatus. European Journal of Philosophy 10 (1):43–78.
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