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  1. Wittgenstein on Metaphysical/Everyday Use.Gordon P. Baker - 2002 - 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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  • A psicanálise pragmática e o paradoxo da interpretação.João José Rodrigues Lima de Almeida - 2006 - Natureza Humana 8 (1):87-132.
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  • Vygotsky, Wittgenstein, and Sociocultural Theory.Stephen Newman - 2018 - Journal for the Theory of Social Behaviour 48 (3):350-368.
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  • Our Natural Constitution: Wolterstorff on Reid and Wittgenstein.Bob Plant - 2003 - Journal of Scottish Philosophy 1 (2):157-170.
  • Do We Need Conventions?I. David Lewis'S. - 1988 - Philosophical Investigations 11 (2):133-146.
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  • “In the Beginning Was the Proposition,”“In the Beginning Was the Choice,”“In the Beginning Was the Dance”.D. Z. Phillips - 1997 - Midwest Studies in Philosophy 21 (1):159-174.
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  • Learning to Believe: Challenges in Children’s Acquisition of a World-Picture in Wittgenstein’s On Certainty.José María Ariso - 2015 - Studies in Philosophy and Education 34 (3):311-325.
    Wittgenstein scholars have tended to interpret the acquisition of certainties, and by extension, of a world-picture, as the achievement of a state in which these certainties are assimilated in a seemingly unconscious way as one masters language-games. However, it has not been stressed that the attainment of this state often involves facing a series of challenges or difficulties which must be overcome for the development of the world-picture and therefore the socialization process to be achieved. After showing, on the one (...)
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  • Self-Deception, Naturalism, and Certainty: Prolegomena to a Critical Hermeneutics.Allan Janik - 1988 - Inquiry: An Interdisciplinary Journal of Philosophy 31 (3):295 – 305.
    It has been argued that we cannot trust the agent to be able to give a true account of his own actions. And that, where self?deception is involved, hermeneutics can do little more than participate in it. Only a rigorous science of the mind can take us towards the truth in these matters. The aim of this paper is to sketch a hermeneutics that can deal with self?deception. It examines the relation between what the agent does and his own account (...)
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  • Vygotsky, Wittgenstein, and Sociocultural Theory.Stephen Newman - 2018 - Journal for the Theory of Social Behaviour 48 (3):350-368.
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  • Wittgenstein and the Animal Origins of Linguistic Communication.Cash Luke - 2017 - Philosophical Investigations 40 (4):303-328.
    Wittgenstein's notorious sample of a ‘complete primitive language’ is often thought to be closer in kind to animal forms of communication than human language. Indeed, it has been criticised on precisely these grounds. But such debates make little sense if we take seriously Wittgenstein's idea that language is a family resemblance concept. So, rather than argue that the builders’ game ‘really is a language’, I propose to turn the debate on its head and welcome the comparison. By changing our perspective (...)
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  • A Meeting of the Conceptual and the Natural: Wittgenstein on Learning a Sensation‐Language.Hao Tang - 2015 - Philosophy and Phenomenological Research 91 (1):105-135.
    Since the rise of modern natural science there has been deep tension between the conceptual and the natural. Wittgenstein's discussion of how we learn a sensation-language contains important resources that can help us relieve this tension. The key here, I propose, is to focus our attention on animal nature, conceived as partially re-enchanted. To see how nature, so conceived, helps us relieve the tension in question, it is crucial to gain a firm and detailed appreciation of how the primitive-instinctive, a (...)
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