By exploring the significance of Wittgenstein’s later texts relating to the philosophy of language, _Wittgenstein’s Later Theory of Meaning_ offers insights that will transform our understanding of the influential 20th-century philosopher. Explores the significance of Wittgenstein’s later texts relating to the philosophy of language, and offers new insights that transform our understanding of the influential 20th-century philosopher Provides original interpretations of the _systematic_ points about language in Wittgenstein’s later writings that reveal his theory of meaning Engages in close readings of (...) a variety of Wittgenstein’s later texts to explore what the philosopher really had to say about ‘kinds of words’ and ‘parts of speech’ Frees Wittgenstein from his reputation as an unsystematic thinker with nothing to offer but ‘therapy’ for individual cases of philosophical confusion. (shrink)

By exploring the significance of Wittgenstein’s later texts relating to the philosophy of language, _Wittgenstein’s Later Theory of Meaning_ offers insights that will transform our understanding of the influential 20th-century philosopher. Explores the significance of Wittgenstein’s later texts relating to the philosophy of language, and offers new insights that transform our understanding of the influential 20th-century philosopher Provides original interpretations of the _systematic_ points about language in Wittgenstein’s later writings that reveal his theory of meaning Engages in close readings of (...) a variety of Wittgenstein’s later texts to explore what the philosopher really had to say about ‘kinds of words’ and ‘parts of speech’ Frees Wittgenstein from his reputation as an unsystematic thinker with nothing to offer but ‘therapy’ for individual cases of philosophical confusion. (shrink)

On the basis of many years of personal experience the paper describes Buddhist meditation as a mystical practice. After a short discussion of the role of some central concepts in Buddhism, William James’ concept of religious experience is used to explain the goal of meditators as the achievement of a special kind of an experience of this kind. Systematically, its main point is to explain the difference between a craving for pleasant ‘mental events’ in the sense of short-term moods, and (...) the long-term project of achieving a deep change in one’s attitude to life as a whole, a change that allows the acceptance of suffering and death. The last part argues that there is no reason to call the discussed practice irrational in a negative sense. Changes of attitude of the discussed kind cannot be brought about by argument alone. Therefore, a considered use of age-old practices like meditation should be seen as an addition, not as an undermining of reason. (shrink)

Our aim in this paper is to explicate some unexpected and striking similarities and equally important differences, which have not been discussed in the literature, between Wittgenstein's methodology and the approach of Chinese Chan or Japanese Zen Buddhism. We say ?unexpected? similarities because it is not a common practice, especially in the analytic tradition, to invest very much in comparative philosophy. The peculiarity of this study will be further accentuated in the view of those of the ?old school? who see (...) Wittgenstein as a logical positivist, and Zen as a religious excuse for militarism or sadomasochism. If the second claim were true, the following investigation would not only be futile but also impossible. That the first claim, concerning the ?old school? perspective on Wittgenstein, is incorrect, we will demonstrate in the ensuing discussion. By now more experts have come to accept this claim and we hope that our comparative perspective will add even more momentum. (shrink)

This chapter deals with the following questions: What does Michael Dummett demand of a “systematic” theory of meaning, and what understanding of Frege's “level of sense” leads him to conclude that, if Wittgenstein is correct in denying that there is such a level, then no systematic theory of meaning is possible? For Dummett, an understanding of the meaning side of language is not “systematic” if it must hold that a sentence is understood only because it has been previously learned as (...) a whole. To reconstruct how Dummett arrives at Frege's level of “sense” as crucial for a systematic understanding of complexity, we can begin with a hypothetical concrete situation and proceed step by step to rule out what is not meant by “meaning” when we speak of it as being systematically developed. (shrink)

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick Ferré. These essays, informed by the insights of Ferré and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick FerrZ. These essays, informed by the insights of FerrZ and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

This chapter focuses on the linguistic structure to the extent that it can be understood in relation to linguistic activity. In order to arrive at an adequate, non‐formal concept of structure, the author and his colleagues oriented themselves on Frege's thought as the most plausible starting point. Wittgenstein's considerations is then taken into account, without endangering the systematic and comprehensive character of the picture as painted by Frege. The chapter highlights two central statements with which Wittgenstein contradicts Frege. First is (...) his thesis that there is no justification in the philosophy of language for isolating just one “fundamental relation” for the representation of all truth‐relevant contents. Second is the thesis that it is typical of natural languages that one and the same kind of composition of expressions can have various meanings. (shrink)

This chapter highlights that what is today perhaps most commonly called a “theory of meaning” (i.e., one where there is a robust sense of “theory” not exemplified in Wittgenstein's work) will in most cases be “pure” in Rorty's sense (i.e., it will have no direct epistemological concerns) and can (in Dummett's sense) only be a modest one, since it does not explain what “being in command of a concept” consists in. It typically treats a logical system of the kind developed (...) by Frege as a point of comparison to shed light on some aspects of natural languages. Aspects of language that might be brought into focus by such a comparison are the “calculus” side of language (the side to which our “algebraic understanding” applies). (shrink)

In this chapter the author discusses some of Wittgenstein's statements, which directly concern the problem of linguistic complexity. The chapter provides a discussion on invented language games of the kind envisaged by Wittgenstein. The chapter explains two negative insights concerning the complexity of content in language. Summarized as claims they are: (1) there is no special realm of sense between “reality” and language, which would be the domain of grammar (or logical grammar); and (2) employing a complex sentence is a (...) complex action in a different sense of complexity than is the action of “singing from the score.” The author discusses the first thesis in talking about Wittgenstein's critical use of the picture of “meaning‐bodies” in conjunction with the discussion of the function of an expression in a sentence. (shrink)

The paper was written for and planned to be published within the present collection of papers on Mood. Due to an editorial error, it has been published in Philosophia 45:2 773-787 rather than here.

The paper was written for and planned to be published within the present collection of papers on Mood. Due to an editorial error, it has been published in Philosophia 45:2 773-787 rather than here.

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 62 Heft: 2 Seiten: 336-341.

Wittgenstein asks himself how many types of sentences there are, and considers the traditional grammatical answer that there are assertions, questions, and imperatives. In this fictitious language game the assertion takes the form of a complex: a question coupled with a positive answer. This appears plausible when we imagine that the development of this language game began with questions, and assertions found their way into the game only later. Wittgenstein now brings to the fore the previously mentioned fact that despite (...) the situation, we cannot say that in the fictitious language game one makes an assertion by first raising a question and then giving an affirmative answer. Wittgenstein discusses the following thought, in the formulation of which he uses the word “function,” a word that was used above to determine the way in which words are to be grouped into types. (shrink)

The concept of “grammatical sense” could explain semantic complexity without positing a “sense” on the illocutionary level of “communicating something.” In order to assess the aptness of the concept of “grammatical sense” for resolving Dummett's problem, the author offers a rudimentary sketch of a solution based on Wittgenstein's very simple language games. This sketch shows what a systematic treatment of the meaning side of a language would look like once one recognizes the facts of projection and gives up the requirement (...) that forms for forming complexes must always have just one meaning and always lead the hearer to correctly grasp the “thought” expressed by the speaker. The author addresses the question of whether the recognition of projection (syntactic metaphor) and of the other frequent cases of “positive misuse” in natural languages means that our understanding of the meaning side of language is overwhelmingly unsystematic. (shrink)

In this chapter the author looks at how Wittgenstein applies his method of creating simple language games to discuss fundamental questions in the Philosophical Investigations and its preliminary works. Wittgenstein seems to think that numerals can be learned alone, demonstratively, without further linguistic context. He altogether ignores Frege's preferred interpretation “that the content of a statement of number is an assertion about a concept,” which, for Wittgenstein, would mean, among other things, that numerals can only be learned and used in (...) conjunction with other words. The chapter highlights that a simple language game becomes expanded through the introduction of expressions of the category of proper names with a consideration of the Philosophical Investigations, which at first glance appears to have something to say about the interplay of proper names and concept terms in the building of a sentence. (shrink)

Name der Zeitschrift: Internationales Jahrbuch für philosophische Anthropologie Jahrgang: 5 Heft: 1 Seiten: 219-236.

This introductory chapter investigates the significance of Wittgenstein's later philosophy of language for a theory of meaning. The authors claim that there is a systematic network of insights to be found in his later philosophy that is of epistemological relevance and that no philosophical treatment of language should neglect. The central claims include that we have to acknowledge that in Wittgenstein we find a diachronic perspective. What appears to be unsystematic in his approach loses much of this appearance as soon (...) as we see that the network he unfolds is the result of ever more complex activities proceeding in time. The second point is that, in these unfolding linguistic activities, processes of projection play a central role. Such processes are only possible in time since they presuppose that certain means of expression are already in place which is then used in an “unorthodox” way, as in the case of metaphor. (shrink)

This chapter analyzes how Wittgenstein explicitly addresses the possibility of distinguishing between word types, and not only in the form of presentation of examples. Wittgenstein might be using the terms “kind of word” and “part of speech” in a quite unusual way. The author focuses on just one language, thus no longer being concerned with the possibility of developing diverse new languages without limit. It is not surprising that in the natural languages very many more word types than did “the (...) logicians,” above all Frege, Russell, and the Wittgenstein of the Tractatus, particularly if one does not limit one's interest in language to the expression of a “judgeable content.”. Wittgenstein hints that the classification of words or sentences by their ways of usage on one hand and by their belonging to different types on the other, is a result of two different standpoints on the classification of elements of language. (shrink)

This chapter looks for a new understanding of the picture of a “projection”; and indeed the example of river names suggests a new way of speaking of projections. The considerations Wittgenstein discusses here indicate that the imagination (projection) is intertwined with calculation and that this should be considered a characteristic feature of natural languages: agreement about the success of the ongoing shared activities demands at every step the ability to project, to transfer – it demands creative imagination. Theoretically, an insight (...) into the workings of our language is all too often denied us because it is blocked by traditional pictures and prejudices. That is why philosophy plays such a decisive, critical role in its apparently quite conservative “mere description”: because it must point out how to distinguish those cases in which language “works properly” from those in which it leads us astray by “going on holiday”. (shrink)

Review text: "S.s schönes Buch hilft uns, entscheidende Schritte auf dem Weg hinter das, was nach der Physik kommt, zurückzulegen."Hartmut von Sass in: Theologische Literaturzeitung 7-8/2009 "All jenen, bei denen die Religion(en) also noch auf ein Mindestmaß an Interesse stoßen und noch Irritation und philosophische Beunruhigung auslösen, sei die Hinführung Schneiders herzlich empfohlen."René Kaufmann in: Rundbrief 2008/2009.