Wittgenstein's transformation : developing linguistic responsibility
This thesis offers a development of work on and with L. J. J. Wittgenstein by R. Bambrough (1969 etc.), S. Cavell (1979 etc.), J. C. Edwards (1982), P. Hacker (1986 etc.), F. Kerr (1986), N. Lash (1988), N, Malcolm (1960 etc.), D. Pears (1987 etc.), D. Z. Phillips (1965 etc.), R. White (1982), P. Winch (1972 etc.) and others. It is argued that all Wittgenstein's philosophical work coheres with his inclusive spirituality, Jewish and Christian, in seeking to express the dialectics of the sublime in the pedestrian. The most important chapters (one, seven and eight) cannot be fully understood without the others. Wittgenstein's inclusive concern with transforming philosophy, himself and all friends within reach, expresses his sense of responsibility for the language that we use and have, share and actively are. This intensive and comprehensive responsibility, with eschatological and apocalyptic affinities, shows in his ethics of descriptive grammar. Since languages and concepts are ways and means for procedural knowledge, his ethics of description is also an ethics, aesthetics and theology of perceptive equilibration in understanding, interpretation and family-resemblances. Inclusive spirituality involves Anselmian
McPherson, Ian Norman
B3376.W56M7 ; Wittgenstein, Ludwig, 1889-1951 ; Spirituality--Judaism ; Spirituality--Christianity
Wittgenstein's transformation : developing linguistic responsibility. This thesis offers a development of work on and with L. J. J. Wittgenstein by R. Bambrough (1969 etc.), S. Cavell (1979 etc.), J. C. Edwards (1982), P. Hacker (1986 etc.), F. Kerr (1986), N. Lash (1988), N, Malcolm (1960 etc.), D. Pears (1987 etc.), D. Z. Phillips (1965 etc.), R. White (1982), P. Winch (1972 etc.) and others. It is argued that all Wittgenstein's philosophical work coheres with his inclusive spirituality, Jewish and Christian, in seeking to express the dialectics of the sublime in the pedestrian. The most important chapters (one, seven and eight) cannot be fully understood without the others. Wittgenstein's inclusive concern with transforming philosophy, himself and all friends within reach, expresses his sense of responsibility for the language that we use and have, share and actively are. This intensive and comprehensive responsibility, with eschatological and apocalyptic affinities, shows in his ethics of descriptive grammar. Since languages and concepts are ways and means for procedural knowledge, his ethics of description is also an ethics, aesthetics and theology of perceptive equilibration in understanding, interpretation and family-resemblances. Inclusive spirituality involves Anselmian
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