By David Pears
Paradox and Platitude in Wittgenstein's Philosophy is a concise and readable learn of 5 intertwined issues on the middle of Wittgenstein's idea, written through one in every of his most outstanding interpreters. David Pears bargains penetrating investigations and lucid explications of a few of the main influential and but perplexing writings of twentieth-century philosophy. He specializes in the assumption of language as an image of the area; the phenomenon of linguistic regularity; the well-known "private language argument"; logical necessity; and ego and the self.
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Extra info for Paradox and Platitude in Wittgenstein's Philosophy
The second illusion is more complex and more difﬁcult to understand. How can a machine be taken as a symbol of its own future action? And how is that way of seeing a machine related to the conﬂation of the two kinds of necessity? And what has any of this to do with an illusion which generates a theory like Realism? —Can’t the use—in a certain sense—be grasped in a ﬂash? —But have you a model for this? No. It is just that this expression suggests itself to us. As the result of the crossing of different pictures.
Indeed, it was the failure to appreciate the difference that caused the deep misunderstanding which was the main target of his critical thinking. Philosophy is so far from being another science that it does not seek any kind of explanation of the ways in which we think and speak. It takes them as given and it 20 Paradox and Platitude in Wittgenstein’s Philosophy describes them, but it cannot explain them because it has no access to a deeper level of reality inaccessible to the sciences. So it cannot do what they can do: it cannot explain one thing by pointing to another, independently identiﬁable, thing.
The answer was: if everything can be made out to accord with the rule, then it can also be made out to conﬂict with it. And so there would be neither accord nor conﬂict here. It can be seen that there is a misunderstanding here from the mere fact that in the course of our argument we give one interpretation after another; as if each one contented us at least for a moment, until we thought of yet another standing behind it. What this shows is that there is a way of grasping a rule which is not an interpretation, but which is exhibited in what we call ‘obeying the rule’ and ‘going against it’ in actual cases.