Abstract
Im Wiener-Kreis-Archiv in Haarlem/NL befinden sich zahlreiche Protokolle, die mit Moritz Schlicks Lehrstuhl für Philosophie in Zusammenhang stehen – Manuskripte, Typoskripte und stenografische Manuskripte. Diese enthalten umfangreiche und ausführliche Informationen über Schlicks Seminare und auch über die sogenannten Proseminare, die den Dokumenten zufolge „bei Prof. Schlick“ stattfanden, nach 1929 jedoch de facto nicht von ihm gehalten wurden. Seit seiner Ankunft in Wien war Schlick für diese beiden Arten von Seminaren verantwortlich, die unter seiner Aufsicht standen und hauptsächlich von Studenten dokumentiert wurden. Die verschiedenen Teilnehmer hatten die Aufgabe, einen handschriftlichen Bericht über das Treffen zu erstellen, später auch Typoskripte. In den Protokollen wird nicht erwähnt, wer für die grundlegenden Seminare verantwortlich war. Die entscheidende Person war der Professor. Interessanterweise nahm Schlick in seinen Seminaren vor allem Beschreibungen von in philosophischen Büchern enthaltenen Kapiteln vor, während die Proseminare ambitionierter waren.
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Notes
- 1.
Vgl. den auf den Internetseiten des Wiener-Kreis-Archivs (=WKA) verfügbaren Katalog von Fabian, R. Inventarverzeichnis zu den Unterlagen der Wiener-Kreis-Bewegung (1924–1938) mit besonderer Berücksichtigung der wissenschaftlichen Arbeiten der Philosophen Moritz Schlick (1882) und Otto Neurath (1882–1945). Weitere Dokumente im Nachlass Waismann der Bodleian Library, University of Oxford. Rudolf Carnap Collection, Archives of Scientific Philosophy, University of Pittsburgh (RC 110-07-24).
- 2.
C. G. Hempel an H. Reichenbach, 15.12.1929. Archives for Scientific Philosophy (=ASP), Pittsburgh, HR 014-28-12.
- 3.
Waismann, F. Wittgenstein und der Wiener Kreis. Aus dem Nachlass herausgegeben von B. F. McGuinness. Basil Blackwell, Oxford 1967 (=WWK).
- 4.
Originalzitat: „The first sign of your understanding would be if I began to have your cooperation and this would alter the tone of these discussions which would become that of a quiet search.“
- 5.
Originalzitat: „And the use of the words ‘true’ and ‘false’ may be among the constituent parts of this game; and if so it belongs to our concept ‘proposition’ but does not ‘fit’ it.“
- 6.
Originalzitat: „The use of the word ‘rule’ and the use of the word ‘same’ are interwoven. (As are the use of ‘proposition’ and the use of ‘true’.)“
- 7.
Originalzitat: „I was very disappointed to read in your last letter you have been despondent about ever preparing your work for the press yourself, and hope that this has been a merely temporary phase occasioned by influenza from which I hope you have now quite recovered.“
- 8.
Originalzitat: „How is your manuscript getting on? I hope that you are not giving up in favour of the man in Vienna [Waismann] who is writing a book of ‘philosophy in your sense’.“
- 9.
Originalzitat: „I have by no means forgotten you and my promise made to you in Prague. […] The difficulty has been that the notes of Dr. Wittgenstein plus the informal notes which we took have been in the process of binding into a Volume. Mrs. Braithwaite, who has been attending to this, feels it should have a duplicate made before sending it. […] So the duplicating has been delayed; and not yet done. However, if you would like to have this, you may, – Dr. Wittgenstein is willing. He told me he had already sent you his dictated notes. Our volume contains these and informal notes. Would you like to have this volume, please let me know and I’ll send it on when duplicated.“
- 10.
Originalzitat: „120. What this comes to is that the word ‘I’ can’t be replaced by ‘this body’, but at the same time it has only meaning with reference to a body. The king of chess isn’t this bit of wood, but at the same time you can’t talk of the pure king of chess which has no mark or symbol corresponding to it. Since ‘this body’ and ‘I’ can’t be interchanged, it is incorrect to say that pointing to this body is an indirect way of pointing to me.“
- 11.
Originalzitat: „The fact that it makes sense to suppose that I changed my body, but that it makes no sense to suppose that I have a self without a body, shows that the word ‘I’ cannot be replaced by ‘this body’; and at the same time it shows that ‘I’ only has meaning with reference to a body. A parallel in chess is that although the king is not to be identified with this piece of wood, at the same time one cannot talk of a pure king of chess which has no mark or symbol corresponding to it. […] Since ‘I’ and ‘this body’, like the ‘king of chess’ and the ‘wooden piece’, cannot be interchanged, it is incorrect to say that pointing to this body is an indirect way of pointing to me.“
- 12.
Originalzitat: „The word ‘I’ doesn’t stand out among all the other words we use in practical life unless we begin using it as Descartes did. Wittg[enstein] has to convince us just the opposite of Descartes’ emphasis on ‘I’.“
- 13.
Originalzitat: „We feel that in cases in which ‘I’ is used as a subject, we don’t use it because we recognize a particular person by his bodily characteristics; and this creates the illusion that we use this word to refer to something bodiless, which, however, has its seat in our body. In fact this seems to be the real ego, the one of which it was said, ‘Cogito, ergo sum’. – ‘Is there then no mind, but just a body?’ Answer: The word ‘mind’ has a meaning, i.e., it has a use in our language; but saying this doesn’t yet say what kind of use we make it.“
- 14.
Originalzitat: „I have been trying in all this to remove the temptation to think that there ‘must be’ what is called a mental process of thinking, hoping, wishing, believing, etc., independent of the process of expressing a thought, a hope, a wish, etc. And I want to give you the following rule of thumb: If you are puzzled about the nature of thought, belief, knowledge, and the like, substitute for the thought the expression of the thought etc. The difficulty which lies in this substitution, and at the same time the whole point of it, is this: the expression of belief, thought, etc., is just a sentence, – and the sentence has sense only as a member of a system of language; as one expression within a calculus. Now we are tempted to imagine this calculus, as it were, as a permanent background to every sentence which we say, and to think that, although the sentence as written on a piece of paper or spoken stands isolated, in the mental act of thinking the calculus is there – all in a slump. The mental act seems to perform in a miraculous way what could not be performed by any act of manipulating symbols. Now when the temptation to think in some sense the whole calculus must be present at the same time vanishes, there is no point in postulating the existence of a peculiar kind of mental act alongside of our expression. This, of course, doesn’t mean that we have shown that peculiar acts of consciousness do not accompany the expression of thoughts! Only we no longer say that they must accompany them.“
Literatur
Friedrich Waismann Archives., Bodleian Library, University of Oxford.
Fabian, Reinhard. 2007. Inventory of the papers of the Vienna Circle Movement (1924–1938), in particular of the scientific papers of the philosophers Moritz Schlick (1882–1936) and Otto Neurath (1882–1945), Wiener Kreis Archiv. Haarlem: Noord-Hollands Archief (= WKA).
Waismann, Friedrich. 1967/1980. Wittgenstein und der Wiener Kreis. Aus dem Nachlass hrsg. von B.F. McGuinness. Oxford: Basil Blackwell/Frankfurt/M.: 1980. (= WWK).
Anmerkung
Das ist eine erweiterte und aktualisierte deutsche Version meines Artikels/This is an extended and updated German version of my article „Waismann’s Testimony of Wittgenstein’s Fresh Starts in 1931–35“, in: Friedrich Waismann – Causality and Logical Positivism. Ed. by B.F. McGuinness. Dordrecht-Heidelberg-London-New York: Springer 2011, 243–266.
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Manninen, J. (2023). Wittgensteins virtuelle Präsenz im Wiener Kreis, 1931–35. In: Stadler, F. (eds) Wittgenstein and the Vienna Circle. Vienna Circle Institute Yearbook, vol 28. Springer, Cham. https://doi.org/10.1007/978-3-031-07789-0_14
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