The Hebraic dimension of Wittgenstein's later philosophy
Wittgenstein's remark, ~I am not a religious man but I cannot help seeing every problem from a religious point of view,~ has created a field that is beset with diverse interpretations of his thought and, in particular, possible religious points of view. Although Wittgenstein does not practice any one religion, it is possible to argue whether or not a particular religious point of view is analogical to his philosophy. A common framework for studies of Wittgenstein is Greek thought-the prevailing western tradition of philosophy-which influences discussions of his philosophy and 'religious point of view'. A Greek context may be appropriate for a discussion of aspects of Wittgenstein's early philosophy, but it is his later philosophy that can be favorably compared to a 'religious point of view'-and it resists a Greek contextualization. Consequently, studies that approach Wittgenstein's later philosophy and his 'religious point of view' from within a Greek paradigm frequently end in confusion. The challenge of understanding Wittgenstein's later philosophy and an analogical religious point of view can be eased by noting that he says his ~thoughts are one hundred percent Hebraic.~ This key remark is often overlooked
Labron, Tim
The Hebraic dimension of Wittgenstein's later philosophy. Wittgenstein's remark, ~I am not a religious man but I cannot help seeing every problem from a religious point of view,~ has created a field that is beset with diverse interpretations of his thought and, in particular, possible religious points of view. Although Wittgenstein does not practice any one religion, it is possible to argue whether or not a particular religious point of view is analogical to his philosophy. A common framework for studies of Wittgenstein is Greek thought-the prevailing western tradition of philosophy-which influences discussions of his philosophy and 'religious point of view'. A Greek context may be appropriate for a discussion of aspects of Wittgenstein's early philosophy, but it is his later philosophy that can be favorably compared to a 'religious point of view'-and it resists a Greek contextualization. Consequently, studies that approach Wittgenstein's later philosophy and his 'religious point of view' from within a Greek paradigm frequently end in confusion. The challenge of understanding Wittgenstein's later philosophy and an analogical religious point of view can be eased by noting that he says his ~thoughts are one hundred percent Hebraic.~ This key remark is often overlooked
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