I'm just suggesting that you have an inflated view of his importance, because you're reading too narrowly. He does not 'give us anything,' he is not Jesus Christ. He was just one out of very many philosophers, in a very long tradition, many of whom long before and after him said similar things. — Snakes Alive
Do you have an opinion on the changes to W.'s views on mathematics between the Tractatus and PI? — Banno
Have you considered an exposition on Remarks on the Foundations of Mathematics? — Banno
You do understand that Wittgenstein overwhelmingly rejected Platonism...? — Banno
Did you read what I wrote? — Metaphysician Undercover
Book 3 of Locke's Essay would be a start. — Snakes Alive
In order to understand Mr Wittgenstein’s book, it is necessary to realize what is the problem with which he is concerned. In the part of his theory which deals with Symbolism he is concerned with the conditions which would have to be fulfilled by a logically perfect language. There are various problems as regards language. First, there is the problem what actually occurs in our minds when we use language with the intention of meaning something by it; this problem belongs to psychology. Secondly, there is the problem as to what is the relation subsisting between thoughts, words, or sentences, and that which they refer to or mean; this problem belongs to epistemology. Thirdly, there is the problem of using sentences so as to convey truth rather than falsehood; this belongs to the special sciences dealing with the subject-matter of the sentences in question. Fourthly, there is the question: what relation must one fact (such as a sentence) have to another in order to be capable of being a symbol for that other? This last is a logical question, and is the one with which Mr Wittgenstein is concerned. He is concerned with the conditions for accurate Symbolism, i.e. for Symbolism in which a sentence “means” something quite definite. In practice, language is always more or less vague, so that what we assert is never quite precise. Thus, logic has two problems to deal with in regard to Symbolism: (1) the conditions for sense rather than nonsense in combinations of symbols; (2) the conditions for uniqueness of meaning or reference in symbols or combinations of symbols. — Russell
2. I would cut a ridiculous figure if I tried to effect a complete reform of the language of my own country, let alone of the languages of the world! To require that men use their words always in the same sense, and only for determined and uniform ideas, would be to think that all men should have the same notions and should talk only of what they have clear and distinct ideas of; and no-one can try to bring that about unless he is vain enough to think he can persuade men to be either very knowing or very silent!. . . . — Locke
This book is written for those who are in sympathy with the spirit in which it is written. This spirit is, I believe, different from that of the prevailing European and American civilization. The spirit of this civilization the expression of which is the industry, architecture, music, of present day fascism & socialism, is a spirit that is alien & uncongenial to the author. This is not a value judgement.
Even if it is clear to me then that the disappearance of a culture does not signify the disappearance of human value but simply of certain means of expressing this value, still the fact remains that I contemplate the current of European civilization without sympathy, without understanding its aims if any. So I am really writing for friends who are scattered throughout the corners of the globe. It is all one to me whether the typical western scientist understands or appreciates my work since in any case he does not understand the spirit in which I write.
Up to a short time ago I had really given up the idea of publishing my work in my lifetime. It used, indeed, to be revived from time to time: mainly because I was obliged to learn that my results (which I had communicated in lectures, typescripts and discussions), variously misunderstood, more or less mangled or watered down, were in circulation. This stung my vanity and I had difficulty in quieting it.
I make them public with doubtful feelings. It is not impossible that it should fall to the lot of this work, in its poverty and in the darkness of this time, to bring light into one brain or another—but, of course, it is not likely. I should not like my writing to spare other people the trouble of thinking. But, if possible, to stimulate someone to thoughts of his own. I should have liked to produce a good book. This has not come about, but the time is past in which I could improve it.
He was of the opinion ... that his ideas were generally misunderstood and distorted even by those who professed to be his disciples. He doubted he would be better understood in the future. He once said he felt as though he were writing for people who would think in a different way, breathe a different air of life, from that of present-day men.
The problems of philosophy include just about every subject one can imagine, including ethics ... — Sam26
Wittgenstein believes that if we understood the logic of our language, that this will put an end to philosophizing. — Sam26
Although the problems of philosophy include the problems of ethics, Wittgenstein does not regard ethics as a philosophical problem, which is to say he does not put an end to ethics. — Fooloso4
One of the common misunderstandings of Wittgenstein’s later writings is that he rejected the Tractatus. And while it’s true that Wittgenstein did reject some of his earlier premises (e.g., that there was a one-to-one correspondence between names and simple objects in the world – more on what names and simple objects are later), he did not reject the Tractatus in total. This is not to say that he wasn’t a harsh critic of the Tractatus, because he was. It’s only to say that there is a continuity of thought between Wittgenstein’s early and later thinking. — Sam26
The latter Wittgenstein rejects the transcendental logic of the Tractatus. This is not a continuation but a repudiation. — Fooloso4
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