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  1. How to Practise Philosophy as Therapy: Philosophical Therapy and Therapeutic Philosophy.Eugen Fischer - 2011 - Metaphilosophy 42 (1-2):49-82.
    Abstract: The notion that philosophy can be practised as a kind of therapy has become a focus of debate. This article explores how philosophy can be practised literally as a kind of therapy, in two very different ways: as philosophical therapy that addresses “real-life problems” (e.g., Sextus Empiricus) and as therapeutic philosophy that meets a need for therapy which arises in and from philosophical reflection (e.g., Wittgenstein). With the help of concepts adapted from cognitive and clinical psychology, and from cognitive (...)
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  • A “Resolute” Later Wittgenstein?Genia Schönbaumsfeld - 2010 - Metaphilosophy 41 (5):649-668.
    Abstract: “Resolute readings” initially started life as a radical new approach to Wittgenstein's early philosophy, but are now starting to take root as a way of interpreting the later writings as well—a trend exemplified by Stephen Mulhall's Wittgenstein's Private Language (2007) as well as by Phil Hutchinson's “What's the Point of Elucidation?” (2007) and Rom Harré's “Grammatical Therapy and the Third Wittgenstein” (2008). The present article shows that there are neither good philosophical nor compelling exegetical grounds for accepting a resolute (...)
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  • Grammatical Therapy and the Third Wittgenstein.Rom Harré - 2008 - Metaphilosophy 39 (4-5):484-491.
    Abstract: The argument for interpreting Wittgenstein's project as primarily therapeutic can be extended from the domain of intellectual pathologies that form the core of the Philosophical Investigations to the topics in On Certainty , carrying further Hutchinson's recent argument for the priority of therapy in Wittgenstein's project. In this article I discuss whether the line Hutchinson takes is extendable to the work of the Third Wittgenstein. For example, how does Wittgenstein's discussion of Moore's "refutation of idealism" in On Certainty work (...)
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  • Wittgenstein on Understanding as a Mental State.Francis Y. Lin - 2019 - Philosophical Investigations 42 (4):367-395.
    Philosophical Investigations, EarlyView.
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  • Diseases of the Understanding and the Need for Philosophical Therapy.Eugen Fischer - 2011 - Philosophical Investigations 34 (1):22-54.
    The paper develops and addresses a major challenge for therapeutic conceptions of philosophy of the sort increasingly attributed to Wittgenstein. To be substantive and relevant, such conceptions have to identify “diseases of the understanding” from which philosophers suffer, and to explain why these “diseases” need to be cured in order to resolve or overcome important philosophical problems. The paper addresses this challenge in three steps: With the help of findings and concepts from cognitive linguistics and cognitive psychology, it redevelops the (...)
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  • The “Grammatical” Nature of Wittgenstein's Private Language Investigation.Francis Y. Lin - 2021 - Philosophical Forum 52 (2):139-163.
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  • Semiosic translation.Sergio Torres-Martínez - 2018 - Semiotica 2018 (225):353-382.
    Name der Zeitschrift: Semiotica Jahrgang: 2018 Heft: 225 Seiten: 353-382.
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  • Later Wittgenstein's Anti-Philosophical Therapy.Dale Jacquette - 2014 - Philosophy 89 (2):251-272.
    The object of this essay is to discuss Ludwig Wittgenstein's remarks inPhilosophical Investigationsand elsewhere in the posthumously published writings concerning the role of therapy in relation to philosophy. Wittgenstein's reflections seem to suggest that there is a kind of philosophy or mode of investigation targeting the philosophical grammar of language uses that gratuitously give rise to philosophical problems, and produce in many thinkers philosophical anxieties for which the proper therapy is intended to offer relief. Two possible objectives of later Wittgensteinian (...)
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  • Philosophical Clarification, its Possibility and Point.Daniel D. Hutto - 2009 - Philosophia 37 (4):629–652.
    It is possible to pursue philosophy with a clarificatory end in mind. Doing philosophy in this mode neither reduces to simply engaging in therapy or theorizing. This paper defends the possibility of this distinctive kind of philosophical activity and gives an account of its product—non-theoretical insights—in an attempt to show that there exists a third, ‘live’ option for understanding what philosophy has to offer. It responds to criticisms leveled at elucidatory philosophy by defenders of extreme therapeutic readings and clearly demonstrates (...)
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