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  1. Joachim Schulte (forthcoming). Did Wittgenstein Write on Shakespeare? Nordic Wittgenstein Review.
    It is often claimed that certain remarks by Wittgenstein reveal him to have been an unsympathetic reader of Shakespeare and an unappreciative judge of the latter’s achievements. In the present paper, I attempt to show that this sort of observation is not only wrong but due to an inadequate perspective. An examination of the relevant remarks may bring to light a number of more or less interesting principles of evaluation, or aesthetic maxims and appraisals, but these do not say much (...)
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  2. Joachim Schulte (2014). Anmerkungen zum Regelbegriff. Wittgenstein-Studien 5 (1).
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  3. Joachim Schulte (2014). Wittgenstein's Metaphilosophy, by Paul Horwich. Australasian Journal of Philosophy 92 (1):194-197.
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  4. Joachim Schulte (2013). Did Wittgenstein Write on Shakespeare? Nordic Wittgenstein Review 2 (1):1-32.
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  5. Joachim Schulte (2013). Invited Paper: Did Wittgenstein Write on Shakespeare? Nordic Wittgenstein Review 2 (1):7-32.
    Name der Zeitschrift: Nordic Wittgenstein Review Jahrgang: 2 Heft: 1 Seiten: 7-32.
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  6. Joachim Schulte (2013). Music and Language-Games. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 6 (1):173-185.
    This paper aims to clarify certain aspects of the connections between music and (word) language alluded to in various manuscript passages by Wittgenstein. Three points are emphasized: (1) Wittgenstein’s willingness to speak of music as a language; (2) the importance of context; (3) the possibility of distinguishing various ways of explaining our hearing certain sequences of sounds as expressive of gestures or states of mind etc. Several attempts at elucidating the idea of understanding music lead to the realization that, according (...)
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  7. Joachim Schulte (2013). Wittgenstein in Exile. Grazer Philosophische Studien 86 (1):287-290.
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  8. Joachim Schulte (2011). On a Remark by Jukundus. In. In Enzo De Pellegrin (ed.), Interactive Wittgenstein. Springer. 183--208.
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  9. Joachim Schulte (2011). Privacy. In Oskari Kuusela & Marie McGinn (eds.), The Oxford Handbook of Wittgenstein. Oup Oxford.
     
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  10. Joachim Schulte (2010). Some Remarks on Wittgenstein's Early Philosophy of Mind. In John Cottingham & Peter Hacker (eds.), Mind, Method, and Morality: Essays in Honour of Anthony Kenny. Oup Oxford.
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  11. Brian McGuinness & Joachim Schulte (2009). Correspondance de Ludwig Wittgenstein dans les années 1930. Cités 2 (2):149-161.
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  12. Joachim Schulte (2009). Moses : Wittgenstein on Names. In P. M. S. Hacker, Hans-Johann Glock & John Hyman (eds.), Wittgenstein and Analytic Philosophy: Essays for P.M.S. Hacker. Oxford University Press.
     
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  13. Joachim Schulte (2009). Wittgenstein on Emotion. In Ylva Gustafsson, Camilla Kronqvist & Michael McEachrane (eds.), Emotions and Understanding: Wittgensteinian Perspectives. Palgrave Macmillan. 27.
     
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  14. Joachim Schulte (2007). Metaphysics'. In Guy Kahane, Edward Kanterian & Oskari Kuusela (eds.), Wittgenstein and His Interpreters: Essays in Memory of Gordon Baker. Blackwell Pub..
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  15. Joachim Schulte (2007). Rules and Reason. Ratio 20 (4):464–480.
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  16. Joachim Schulte (2007). Ways of Reading Wittgenstein : Observations on Certain Uses of the Word 'Metaphysics'. In Guy Kahane, Edward Kanterian & Oskari Kuusela (eds.), Wittgenstein and His Interpreters: Essays in Memory of Gordon Baker. Blackwell Pub..
     
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  17. Joachim Schulte (2006). The Pneumatic Conception of Thought. Grazer Philosophische Studien 71 (1):39-55.
    This paper is an attempt at presenting a convincing reading of the first sentences of PI § 109, especially of its third sentence. There Wittgenstein mentions what he calls "the pneumatic conception of thought", which by Miss Anscombe is translated as "the conception of thought as a gaseous medium". By comparing the relevant sentences with their sources in Wittgenstein's manuscripts and additional parallels it is found that Anscombe's rendering is liable to be misleading. Wittgenstein's notion of "pneuma" is likely to (...)
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  18. Joachim Schulte (2005). Ludwig Wittgenstein. Suhrkamp.
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  19. Joachim Schulte (2005). Wittgenstein-Our Untimely Contemporary. Acta Philosophica Fennica 77:59.
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  20. Joachim Schulte (2004). B:«The Life of the Sign»: Wittgenstein on Reading a Poem. In John Gibson Wolfgang Huemer (ed.), The Literary Wittgenstein. Routledge. 146--164.
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  21. Joachim Schulte (2004). Readings of" Natural History" and Ways of Making Sense of Other People. In Tamás Demeter (ed.), Essays on Wittgenstein and Austrian Philosophy. Rodopi. 38--179.
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  22. Joachim Schulte (2004). The Builders' Language: The Opening Sections. In Erich Ammereller & Eugen Fisher (eds.), Wittgenstein at Work: Method in the Philosophical Investigations. Routledge. 22--41.
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  23. Joachim Schulte (2003). The Reception of Wittgenstein's Philosophy in Finland. Poznan Studies in the Philosophy of the Sciences and the Humanities 80 (1):391-409.
  24. Joachim Schulte (2003). Wittgenstein's Nachlass: The Bergen Electronic Edition. Oxford: Oxford University Press, 2000. Grazer Philosophische Studien 65 (1):237-246.
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  25. L. F. S., Joachim Schulte, W. H. Brenner & J. F. Holley (1996). Wittgenstein: An Introduction. Philosophical Quarterly 46 (183):281.
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  26. Joachim Schulte (1995). Die Hinnahme von Sprachspielen und Lebensformen. Wittgenstein Studien 2 (2).
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  27. Joachim Schulte (1995). Experience and Expression: Wittgenstein's Philosophy of Psychology. Clarendon Press.
    BL Translated from German with additions and amendments -/- The writings preserved in Wittgenstein's manuscripts from 1945 to 1949, after he had completed the first part of Philosophical Investigations, chiefly concern the nature of certain psychological concepts. Joachim Schulte here uses these manuscripts - not just the selections from them published so far - as a basis for reconstructing the central arguments and conceptual elucidations developed by Wittgenstein during that period.
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  28. Joachim Schulte (1994). Leaving the Past Where It Belongs. In. In Brian McGuiness & Gianluigi Oliveri (eds.), The Philosophy of Michael Dummett. Kluwer. 241--254.
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  29. Joachim Schulte (1994). Weltseele. Wittgenstein Studien 1 (2).
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  30. Joachim Schulte (1992). Criss-Crossing a Philosophical Landscape. Grazer Philosophische Studien 42:3-21.
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  31. Joachim Schulte (1992). The Happy Man. Grazer Philosophische Studien 42:3-21.
    The question of who or what the happy man mentioned in Wittgenstein's Tractatus really is leads to a discussion of connected issues, e.g. the question of the Schopenhauerian origins of certain key notions of Wittgenstein's early philosophy, the import of the concept of a world-soul (with its Goethian overtones), the topic of solipsism, and the puzzling question of what is involved in the self's identification with the world.
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  32. Joachim Schulte (1989). Aesthetic Correctness in Wittgenstein (1889-1989). Revue Internationale de Philosophie 43 (169):298-310.
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  33. Joachim Schulte (1989). Stilfragen. Grazer Philosophische Studien 33:143-156.
    Anhand eines Vergleichs mit den Stilbegriffen Spenglers und Goethes lassen sich in Wittgensteins Schriften wenigstens drei Bedeutungen des Wortes "Stil" auseinanderhalten: (1) Stil im Sinne einer individuellen, persönlichen Eigenart; (2) Stil im Sinnes des Geistes einer Kultur oder Epoche; (3) Stil im Sinne einer zeit- oder kulturtypischen Ausdrucksform, die zwar prägend, aber nicht zwingend verbindlich ist. Eine Erörterung des Stils in den Bedeutungen (2) und (3) zeigt, inwieweit dieser Begriff bei Wittgenstein "relativistisch" — d.h. kultur- und epochengebunden — aufgefaßt wird.
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  34. Joachim Schulte (1989). Wittgenstein's Notion of Secondary Meaning and Davidson's Account of Metaphor — A Comparison. Grazer Philosophische Studien 36:141-148.
    There are similarities between Davidson's theory of meaning and that of Wttgenstein's Tractatus. But in Wittgenstein's later work the relation between meaning and use is seen in a completely different way and not in the least similar to Davidson's conception. In spite of this divergence, however, certain parallels exist between Wittgenstein's treatment of expressions which can be said to have secondary meanings and Davidson's notion of the metaphorical use of certain expressions.
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  35. Joachim Schulte (1988). Remarks on Sprachgeftihl. In J. C. Nyíri & Barry Smith (eds.), Practical Knowledge. Outlines of a Theory of Traditions and Skills. Croom Helm. 136.
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  36. Joachim Schulte (1988). World-Picture and Mythology. Inquiry 31 (3):323 – 334.
    Partly by way of contrast with a conception described by Kleist, Wittgenstein's notions of world?picture and mythology are explained and three types of statement playing a particularly important role with respect to our world?picture or pictures distinguished. Problems concerning sentences which contain normative elements are discussed and a test for what to count as a statement giving information about our world?picture is proposed. A mythology in Wittgenstein's sense is characterized as a structured, systematic set of models permitting analogical development and (...)
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  37. Joachim Schulte (1987). Feeling and Expression. Topoi 6 (2):83-87.
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  38. Joachim Schulte (1984). Chor und Gesetz. Grazer Philosophische Studien 21:1-32.
    Zwischen Goethes Morphologiebegriff und Wittgensteins philosophischer Methode bestehen deutliche Parallelen, insofern man sie als Verfahren oder Anleitungen zur Erklärung und Darstellung natürlicher Phänomene (Goethe) bzw. der Begriffsbildung und -Verwendung (Wittgenstein) betrachtet. Den von Goethe als Entwicklungsmodelle und Vergleichshilfen gedeuteten Begriffen "Typus" und "Urbild" entsprechen Wittgensteins "Paradigmen" und "Muster"; beiden geht es um "übersichtliche" Darstellungen, und beide betonen die erklärungsrelevante Rolle der "Urphänomene".
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  39. Joachim Schulte (1982). Bedeutung und Verifikation. Grazer Philosophische Studien 16:241-253.
    Das (wie die erhaltenen historischen Belege zeigen) zuerst von Wittgenstein vorgeschlagene Verifikationsprinzip fungiert als Sinnkriterium wie auch als Kriterium der Sinribestimmung. Durch Waismanns Vermittlung wird es in der letzteren Funktion zur ausschließlichen Grundlage von Schlicks Semantik, die jedoch einerseits an ungenügenden Unterscheidungen zwischen Wahrheitsbedingungen, Verifikationsbedmgungen und Verifikationsmethode krankt, andererseits durch eme zu optimistische, die intersubjektive Kontrollierbarkeit entbehrende Sprachauffassung an Überzeugungskraft verliert. Wittgenstems späteres hochkomplexes Bedeutungskonzept, das durch Einbeziehung von Kontext und Äußerungssituation das Verifikationsprinzip zu emem unter mehrerenbedeutungsrelevanten Momenten sprachlicher Äußerungen (...)
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