experience "unmediated" and direct. It in fact makes it possible. This is not to your liking, — Constance
thrownness," as when you are there minding your own business, when the lecture on Hegel or Kant you attended leaps to mind for no reason at all and it dawns on you that your/our existence really is a powerful mystery underneath all the ready-made knowledge claims. — Constance
The first is that knowledge is impossible without radically redefining consciousness away from standard assumptions about the primacy of physicalism. — Constance
The most fascinating deals with value, — Constance
I will watch that, thank you!Wittgenstein on Youtube — Constance
What he appears not to understand (and I welcome being disabused) is that the wretchedness of our existence is inherently redemptive! That is the "logic" if you will, of suffering requires apriori, redemption. — Constance
Isn't the problem here that later Witt had a different approach and framed morality in the context of language games? My understanding is that latter Wittgenstein holds that morality is not transcendent but is rather a product of contingent human practices. But I am no Witt expert. I think Joshs might come closest. — Tom Storm
I knew there was a reason Continental philosophy isn't taken seriously... — AmadeusD
Haabermas may be the best of them, because he's had to contend with the accurate retrospectives on his predecessors. — AmadeusD
It's pretty rich taking the "everyone is wrong but my club" line. — AmadeusD
Tinkering with language is all Continental's have left to give us. — AmadeusD
4. Fourth, Wittgenstein did not see any value in intellectual proofs of God's existence or theological formulations in general. For Wittgenstein, religion was about changing one life, amending one ways, and helping others. Faith without works is dead as St James would say. Malcolm sees the same kind of thinking when Wittgenstein says "it is our acting, which lies at the bottom of the language game (OC 204.)"
Based on Malcolm's reading, I am not so sure if Wittgenstein would go so far in claiming anything transcendental. He did not believe we needed to explain religion with anything transcendental; that the world was a wonder and a miracle itself; that we need to look at ourselves in mirror and change our lives and help others, and not submit to the temptation to overly intellectualize religion.
But I would agree with you that for him it does permeate our lives and is woven in the very fabric of reality. As he says in Culture and Value:
"Life can educate one to a belief in God. And experiences too are what bring this about; but I don't mean visions and other forms of sense experience which show us the 'existence of this being', but e.g. suffering of various sorts. These neither show us God in the way a sense impression shows us an object, nor do they give rise to conjectures about him. Experiences, thoughts, - life can force this concept on us." — Richard B
, I don't buy, unfortunately for us all. — schopenhauer1
I was simply making the throwaway point that just because someone contemplates transcendence or the priesthood does not in itself mean much. — Tom Storm
But isn't there something deficient about Wittgenstein's apodictic religion? After all, he was claimed as the emblem of the vociferously anti-religious Vienna Circle, and even if they were wrong in so doing, they were a highly intelligent group of individualis who found support for their views in his texts. On this forum, the last lines of the Tractatus are most often used as a kind of firewall against discussion of anything deemed religious. His religiosity can be discerned only with difficulty. As i understand it, his acolyte Elizabeth Anscombe and her husband both became committed Catholics. Were they prepared to make explicit what was only implicit in Wittgenstein's texts (I understand he was buried with Catholic funeral rites, but that this caused some disquiet amongst many of his associates.) — Wayfarer
There is an ancient tradition of aphophaticism in Christianity, the acknowledgement of the deficiencies of speech and reason to reach out to the divine. But that tradition was still sacramental and sacerdotal, much was embodied in and conveyed by the liturgy, the rites and rituals, even the architecture. All of which was driven by the awareness of the imperfection of ordinary human nature, a.k.a. the fallen state. Only an exceptionally perceptive reader might be able to glean that from reading Wittgenstein. — Wayfarer
Ancient minds didn't contrive transcendence, right? — praxis
There may have been other means of detection before probes were sent to Saturn, I don't know. In any case, the cat at your feet and the ice rings of Saturn are both known to the human mind in the form of sensory patterns. These patterns match our internal model of cat and ice rings. How is this relevant? — praxis
One's sees the same in Quine: "there’s mystery at the bottom of every question ultimately." When the priority is science and clarity at the level of basic questions, one finds Quine's indeterminacy staring back at you, and there is the abiding Kantian making way for faith through a kind of apophatic method of seeing where thought has its limitations. I have always had contempt for this kind of thinking, and I don't think Wittgenstein is right to dismiss ethics and value from meaningful philosophy, which I think addresses your thoughts. Analytic philosophers, at least in Quine's time, really did have that "What indeed has Athens to do with Jerusalem" style of Fideism, and Witt has been said to be just like this. — Constance
I know you know what I mean. Can we skip the tedious part and get to your point? — praxis
I have to say your position is a bit of a mystery. It seems you have a particular disdain for science, or dare I say jealousy of its status in modern life. Yet you are a bit annoyed of Wittgenstein's rather egalitarian attitude that religious needs no rationale foundation from philosophy or science, that it can stand on its own to freely be engaged in what matter a group of human so choose. — Richard B
Disdain for scientific metaphysics: talk about material substance, naturalism or physicalism, as if these were primordial concepts. — Constance
By that metric it has less credence than Confucianism. And by another metric, Confucianism has given us something, analytics have done nothing. — Lionino
That is exactly what you are doing. — Lionino
Jesus Christ. It is projection over more layers of projection. It is almost like a circus of dishonesty. — Lionino
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