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Ludwig Wittgenstein is one of the most important, influential, and often-cited philosophers of the twentieth century, yet he remains one of its most elusive and least accessible. The essays in this volume address central themes in Wittgenstein's writings on the philosophy of mind, language, logic, and mathematics. They chart the development of his work and clarify the connections between its different stages. The contributors illuminate the character of the whole body of work by keeping a tight focus on some key (...) topics: the style of the philosophy, the conception of grammar contained in it, rule-following, convention, logical necessity, the self, and what Wittgenstein called, in a famous phrase, 'forms of life'. (shrink)

Heidegger's Crisis shows not only how the Nazis exploited philosophical ideas and used philosophers to gain public acceptance, but also how German philosophers played into the hands of the Nazis. Hans Sluga describes the growth, from World War I onward, of a powerful right-wing movement in German philosophy, in which nationalistic, antisemitic, and antidemocratic ideas flourished.

Wittgenstein's remarks about family resemblance in the Philosophical Investigations should not be construed as implying a comprehensive theory of universals. They possess, rather, a defensive function in his exposition. The remarks allow one, nevertheless, to draw certain general conclusions about how Wittgenstein thought about concepts. Reflection on the notion of family resemblance reveals that kinship and similarity considerations intersect in it in a problematic fashion.

This essay traces the roots of Wittgenstein’s Pyrrhonism to Mauthner, and argues that Wittgenstein’s later views moved even closer to those of Mauthner, although Wittgenstein never became as thoroughgoing a Pyrrhonian as Mauthner had been. It is argued that Mauthner’s neo-Pyrrhonian view of language was “responsible for the linguistic turn in Wittgenstein’s thinking and thereby indirectly also for the whole linguistic turn in 20th-century analytic philosophy”.

Michael Dummett, following an established line of reasoning, has interpreted Frege as a realist. But his claim that Frege was arguing against a dominant idealism is untenable. While there are passages in Frege's writings that seem to support a realistic interpretation, others are irreconcilable with it. The issue can be resolved only by examining the historical context. Frege's thought is, in fact, related to the philosophy of Hermann Lotze. Frege is best regarded as a transcendental idealist in the Lotze-Kant tradition. (...) His contextual principle is a linguistic version of Kant's principle of the transcendental unity of judgment. By ignoring the historical context Dummett has been led to misinterpret the precise role of the contextual principle in Frege's thought. (shrink)

Rethinking politics in a new vocabulary, Hans Sluga challenges the firmly held assumption that there exists a single common good which politics is meant to realize. He argues that politics is not a natural but a historical phenomenon, and not a single thing but a multiplicity of political forms and values only loosely related. He contrasts two traditions in political philosophy: a 'normative theorizing' that extends from Plato to John Rawls and a newer 'diagnostic practice' that emerged with Marx and (...) Nietzsche and has found its three most prominent twentieth-century practitioners in Carl Schmitt, Hannah Arendt, and Michel Foucault. He then examines the sources of diagnostic political thinking, analyzes its achievements, and offers a critical assessment of its limitations. His important book will be of interest to a wide range of upper-level students and scholars in political philosophy, political theory, and the history of ideas. (shrink)

_Wittgenstein_ presents a concise, comprehensive, and systematic treatment of Ludwig Wittgenstein's thought from his early work, _Tractatus Logico-Philosophicus,_ to the posthumous publication of _On Certainty_, notes written just prior to his death. A substantial scholarly addition to our understanding of one of the most original and influential thinkers of the twentieth century, by renowned Wittgenstein scholar, Hans Sluga Proposes an original new interpretation of Wittgenstein's work Written to also be accessible to readers unfamiliar with Wittgenstein's thought Includes discussion of the (...) social and political background and contemporary relevance of Wittgenstein's thoughts. (shrink)

Frege subscribed neither to a correspondence theory of truth nor, as is now frequently argued, to a simple redundancy theory of truth. He did not believe, in other words, that the word "true" can be dropped from the language without loss. He argues, instead, that in a perfect language we would not require the term "true" but that we are far from possessing such a language. A perfect language would be one that is fully adequate in the sense that it (...) would allow us to state truths and truth-connections without ambiguities and contradictions. Ordinary language and the calculi we can construct on its basis are, on the other hand, always imperfect. In seeing these imperfections, Frege takes up an important line of late nineteenth century philosophical thinking which can be illustrated also by Nietzsche's reflections on language. Frege and Nietzsche draw, however, diametrically opposed conclusions from the thought that our language proves imperfect. (shrink)

This chapter contains sections titled: A Political Moment Action, Words, and Concepts The Pluralism of the Political Natural Affinities Words and Their Contexts Rules, Decisions, Authority The Unpredictability of Behavior Vision and Choice in Politics Further reading.

The larger part of Yearbook 6 of the Institute Vienna Circle constitutes the proceedings of a symposium on Alfred Tarski and his influence on and interchanges with the Vienna Circle, especially those on and with Rudolf Carnap and Kurt Gödel. It is the first time that this topic has been treated on such a scale and in such depth. Attention is mainly paid to the origins, development and subsequent role of Tarski's definition of truth. Some contributions are primarily historical, others (...) analyze logical aspects of the concept of truth. Contributors include Anita and Saul Feferman, Jan Wolenski, Jan Tarski and Hans Sluga. Several Polish logicians contributed: Gzegorczyk, Wójcicki, Murawski and Rojszczak. The volume presents entirely new biographical material on Tarski, both from his Polish period and on his influential career in the United States: at Harvard, in Princeton, at Hunter, and at the University of California at Berkeley. The high point of the analysis involves Tarski's influence on Carnap's evolution from a narrow syntactical view of language, to the ontologically more sophisticated but more controversial semantical view. Another highlight involves the interchange between Tarski and Gödel on the connection between truth and proof and on the nature of metalanguages. The concluding part of Yearbook 6 includes documentation, book reviews and a summary of current activities of the Institute Vienna Circle. Jan Tarski introduces letters written by his father to Gödel; Paolo Parrini reports on the Vienna Circle's influence in Italy; several reviews cover recent books on logical empiricism, on Gödel, on cosmology, on holistic approaches in Germany, and on Mauthner. (shrink)

Foucault’s political thinking is focused on the concept of power relations. Under the influence of Nietzsche he proposes two different accounts of how power is related to human action. Nietzsche had argued, on the basis of a reading of Kant’s antinomies of pure reason, for two different accounts of that relationship. On the one hand, he had sought to understand action as a phenomenon of the will to power; on the other, he had also spoken of the will to power (...) as an aspect of human agency. On Nietzsche’s views, we need to assert both positions even though they are for us irreconcilable. In his writings on power and action Foucault finds himself driven into adopting a similarly dual view. While he speaks of action in the nineteen seventies as subsidiary to power relations, he reverses himself in the nineteen eighties by treating power as a feature of human action. Just like Nietzsche, he offers us no way of reconciling these two distinct accounts. (shrink)

This chapter contains sections titled: Origin vs. Descent Politics vs. History Interpretation Conclusion References.

The paper interprets Wittgenstein’s famous call to silence at the end of his Tractatus – that “whereof one cannot speak, thereof one must be silent” – as a critique of philosophy itself. Wittgenstein was concerned throughout his philosophical life with finding a way to delineate the limits of language. These limits, once we have them clearly in view, rob our attempts to put forth philosophical theories of their legitimacy. In order to give a critical assessment of this Wittgensteinian critique of (...) philosophy, the paper primarily focuses on the roots of that critique in Wittgenstein’s earliest writings – his notebooks, his 1913 “Notes on Logic,” the 1914 set of notes dictated to G. E. Moore, and the Tractatus itself. Wittgenstein’s influence by Fritz Mauthner and, mediated through Mauthner, by Kant receive special attention. The conclusion is that, far from Mauthner’s radical anti-philosophical bias, we can come to see a deep appreciation of the power, the draw, and the significance of philosophical problems in Wittgenstein’s writings. The text closes with a short look at how Wittgenstein’s thinking about the limits of language evolved later in his life. (shrink)

Wittgenstein’s Tractatus has always been and remains a puzzle and that from its first page onwards. According to its initial assertions, the totality of facts constitutes the world and the totality of states of affairs defines the space of logical possibilities. But what are facts? What are possible states of affairs? And why do we need to consider their totality? Frege and Russell were the first to grapple with these interpretational questions. The ever-growing secondary literature on the Tractatus shows how (...) easy it is to become absorbed in its hermeneutics. More important, however, is the question what substantively philosophical lessons we can extract from Wittgenstein’s words. There are, it turns out, at least, three of them. The first is, that the concept of fact, on which Russell and the Wittgenstein of the Tractatus relied so much, is philosophically brittle and that we must turn our attention, instead, to the broader notion of the factuality of the world. The second lesson is that we can and must think about the world in both factual and modal terms but that in doing so we must treat the idea of possibility, not that of necessity, as primary and we must conceive of possibilities as merely virtual, not as factual. The third is that we must consider the world as a whole, if we are to make sense of logic, science, and ethics. (shrink)

Following a suggestion made by Wittgenstein writing is treated as a manifestation of and model for thinking. An analysis of Wittgenstein's own writing as well as that of Plato, Kant, and Nietzsche reveals it as work carried out in multiple episodes of addition, deletion, and (re-)organization. Reflective writing of this kind is, in fact, a process of equilibration between local and global ideas which in philosophical work typically generates problems of coherence and closure. Non-reflective, immediate writing is not primary in (...) philosophy, but characteristically presupposes a process of reflective rehearsal. The classical conception of thinking as an apprehension of thoughts derives from the mistaken idea of the primacy of immediate writing. (shrink)

Following a suggestion made by Wittgenstein writing is treated as a manifestation of and model for thinking. An analysis of Wittgenstein's own writing as well as that of Plato, Kant, and Nietzsche reveals it as work carried out in multiple episodes of addition, deletion, and (re-)organization. Reflective writing of this kind is, in fact, a process of equilibration between local and global ideas which in philosophical work typically generates problems of coherence and closure. Non-reflective, immediate writing is not primary in (...) philosophy, but characteristically presupposes a process of reflective rehearsal. The classical conception of thinking as an apprehension of thoughts derives from the mistaken idea of the primacy of immediate writing. (shrink)

This chapter contains sections titled: Games Form a Family What Is Common to All These Leaves? Expressions Constructed on Analogical Patterns The Human Form of Life Clusters and Families A Case for Methodological Pluralism.

Die 4. Auflage bringt zunächst die Kommentierung der Präambel und der Art. 1 bis 19 auf den aktuellen Stand von Judikatur und Literatur. Die grundlegende Struktur des Kommentares wurde beibehalten und um neuere Entwicklungen wie die Implikationen der Europäisierung und Digitalisierung sowie der Corona-Pandemie ergänzt.Die Herausgeberschaft des Kommentares hat ab der 4. Auflage Frauke Brosius-Gersdorf übernommen. Auch im Autorenkreis sind personelle Veränderungen zu verzeichnen: Mit Ausnahme von Frauke Brosius-Gersdorf, Alexander Thiele und Ferdinand Wollenschläger, die bereits an der 3. Auflage mitgewirkt (...) haben, liegen die Kommentierungen in den Händen neuer Autorinnen und Autoren.Der Kommentar erscheint in drei Bänden und wird nur geschlossen abgegeben.Der Grundgesetz-Kommentar ist Bestandteil des Moduls Verfassungsrecht PREMIUM, das bei beck-online.de erhältlich ist. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

What is the role assigned to the author in Foucault's theory of discourse? An analysis of that theory reveals that Foucault speaks in it of the author only as a function of the discourse. But, it is objected, that ignores the causal role of the author in producing a discourse. Foucault's later concern with the self is seen as going beyond his earlier statements about the nature of the human subject. But while his work as a whole offers important insights (...) into the question of the author and the subject, he does not succeed in giving us a worked?out doctrine. (shrink)

This chapter contains sections titled: Why Heidegger Reads Nietzsche How Heidegger Reads Nietzsche What Heidegger Learns Conclusion.