Preproceedings 2006 - Austrian Ludwig Wittgenstein Society

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Literatur Postmodernismus als Argumentationstechnik - Marek Graszewicz / Dominik Lewiński Mitterer, Josef 2004 Ucieczka z dowolnoœci, Warszawa: Oficyna Naukowa. Fleischer, Michael 2002 Teoria kultury i komunikacji, Wroc³aw: Wydawnictwo DSWE. Bourdieu, Pierre and Passeron, Jean-Claude <strong>2006</strong> Reprodukcja, Warszawa: PWN 107
Freud-Jung controversy: a failed intercultural dialogue Ora Gruengard, Shenkar College for Engineering and Design, Israel 1. Nietzsche’s challenge The role of the so-called oedipal crisis was always at the core of Freud’s virulent struggles with his rebellious disciples. The question whether that crisis was universal or specific to “patriarchal” cultures was at the root of their specific dispute. The question is why the universality of that crisis was so important to Freud, and why Jung insisted that there were “matriarchal” societies with nonoedipal myths. It may be fruitful to examine how the dispute was related to the latter’s opinions. Both Freud and Jung were deeply influenced by Nietzsche. Both did not take for granted the traditions of their respective ethnic groups and their place in their respective multi-ethnic environment. Both rejected the religious beliefs and practices of their close ancestors, and tried to define their own personal identity by a radical reinterpretation of their own cultural heritages as well as those of others. Both were challenged by Nietzsche’s battle cries against the dominant culture in Germany, and impressed by his use of myths in his genealogies. But their reactions were totally different. Freud took Nietzsche’s myths for what they were probably meant to be – argumentative (or persuasive) fictions; i.e., counter-myths to “canonized” European metanarratives, in order to challenge dominant European values. Although he did not reject all the old narratives, he accepted some of Nietzsche’s counter-claims, and explained the old myths as well as Nietzsche’s genealogy of “slave morality” in a radically new way. He contributed his own discoveries (or inventions) – the Oedipal dramas - and created his own genealogies, which gave those of Nietzsche an ironic twist. Those genealogies – the “phylogensis” of civilization, religion and morality and the “ontogensis” of civilized individuals - had philosophical functions, over and above their roles in his professional thinking. One of them was to answer to the Nietzschean challenge as he - an atheist Viennese with a rather positivistic background and humanistic convictions, born in Moravia to a Jewish maskil father - had understood it. He accepted Nietzsche’s claims about the genealogy of “slavish” morality, and his opinion about the “Super Ego”: The Oedipal theory (together with the theory of the unconscious) was supposed to explain the never fully achieved process of its formation, its developmental function and its socio- and psychopathological side-effects. He disagreed with Nietzsche’s attribution of the “slave morality” to a “Jewish” influence, yet he thought that the Jews shared some of those traits. The theory about the oedipal process and his oedipal myths (about the prehistoric roots of the oedipal fantasies (Freud 1914) and the “historic” pre-Jewish “patricide” roots of Jewish monotheism and moral consciousness (Freud 1939), were his answer to that challenge. Jung adopted many of Nietzsche’s counter-values, took his myths for reflection of historic and recurrent events and as a call for a future action. He was Christian, but rejected the “patriarchal” religion of his Protestant father, and wanted, like Nietzsche, to “re-include” the “Dionysian” element. He was Swiss, but identified himself as a “German”, claimed to share with other “Indo- Europeans” an allegedly prehistoric but self-perpetuating 108 “collective sub-conscious” heritage, different than those left by the ancestors of other “races”.) He was close to the Pan-Germanist ideology (Noll, 1994), and was inspired as such by some ideals of some anti-positivist German philosophers and poets. The admired Nietzsche sounded to his camp as a louder voice in that chorus. They heard him announcing the German “destiny”. Jung had, however, to reconcile his own religious views with Nietzsche’s atheistic declarations, and to cope with the fact that the Germans as Nietzsche had described them did not seem to fit for the mission. His assumption that there were “matriarchal” societies that did not experience the oedipal complex was supposed to do the job, and help him to justify his revolt against his father. 2. Incommensurable worldviews Freud studied philosophy from Brentano, who shared with his teachers in the faculties of science and medicine a very negative attitude to many of the ideals of the philosophers and ideologues that had inspired the Pan Germanists. Among those ideals was the “return” to “the authentic” religion, or its Aufhebung to a new conception: Freud was an evolutionist atheist, and interpreted such ideals as regression to infantile wishes and fantasies. Another ideal was the “restoration” of a mythical cosmic, cultural and personal well-balanced “wholeness”, free from the dualities, conflicts and struggles that were allegedly introduced by alien or self-alienating one-sided agents, which were responsible for taking the part for the whole - and putting an end to that “intervention”. Freud thought in terms of biological, social and psychic evolving systems, and believed that conflicts etc., which were inevitable, were due to the interplay between opposing forces within the system. He opposed to that ideal not only as a positivist but also as a Jew, for the “alien” intervention was often attributed to Judaic ideas, Jewish mentality or activities of Jews. The “wholeness” ideal was involved with the recognition of allegedly “alienated”, “projected” or “suppressed” parts of the “whole” and their re-integration in one’s personal, collective and spiritual identity. Freud agreed that people “repressed” and project to others parts of their mental life, but he thought that “repression” had a defensive function, and becoming aware of the “repressed” was necessary only when it interfered with the ability for self-control and disrupted the functioning of the system. The recognition of non-intellectual “sources of wisdom” that were beyond the reach of science or intellectual philosophy, and their the interpretation, especially that of dreams and myths, as transmitters of symbolic “messages” from some “absolute” and “whole” reality that is somehow psychic and physic, metaphysical and spiritual at once, was another “Germanic” ideal. Freud was a rationalist and his ideal was an intellectual self- control. He believed the function of dreams and myths was to contribute to the maintenance of social and personal systems despite inner conflicts, and assumed that their interpretation could reveal unconscious conflicts and not secret wisdom. Jung shared with other Pan-Gremanists the conviction that nations or “races” have their specific mentality and role, and the belief that the realization of the above-mentioned ideals was the “destiny” or “mission” of the Germans. He was perhaps more eager than many of them in his attempt
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Kulturen: Konflikt-Analyse-Dialog C
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Cultures: Conflict-Analysis-Dialogu
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Inhalt / Contents Inhalt / Contents
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Inhalt / Contents Zar'a-Jacob und W
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Inhalt / Contents A Complicated For
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12 Egoism, Coexistence, and the Pos
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A Naturalistic Method for Therapy n
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«views from nowhere»“ (Geertz 2
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Our thesis is that the dichotomy be
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Der Vorrang der Logik vor der Metap
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sein [muss]“(TB 24.7.16), so wie
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24 Jenseits des nichtzweifelnden Be
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Intercultural Dialog and Mathematic
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References 28 Intercultural Dialog
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While half a muffin is still a piec
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References Abrahams, Gerald 1952 Th
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Hence Wittgenstein states: “Not,
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About “die letzte Zusammenfassung
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Groag remembers to have had in wint
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Surprisingly enough, the late Wittg
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Wittgenstein and Kripke’s Skeptic
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5. Concluding remarks For Wittgenst
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Here something strange happens, how
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attribution of beliefs and the inte
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Ist meine eigene Weltanschuung thir
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Literatur: 52 Ist meine eigene Welt
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54 An economist’s reflections on
Page 57 and 58: 56 An economist’s reflections on
Page 59 and 60: How to Make Opposite Ends Meet? Ays
Page 61 and 62: Intercultural Dialogue in Philosoph
Page 63 and 64: 62 Intercultural Dialogue in Philos
Page 65 and 66: 64 On Siamese Twins and Philosophic
Page 67 and 68: Wittgenstein on Frege on Connective
Page 69 and 70: Where to seek for the ‘Uniquely I
Page 71 and 72: Searles Naturalismus: Eine seiner S
Page 73 and 74: 72 Searles Naturalismus: Eine seine
Page 75 and 76: structures that tend to shade off i
Page 77 and 78: Probleme der interkulturellen Philo
Page 79 and 80: Literatur 78 Probleme der interkult
Page 81 and 82: group theory for obtaining the basi
Page 83 and 84: Radical Interpretation and Intercul
Page 85 and 86: References Davidson, Donald 1984 In
Page 87 and 88: 86 Indeterminismus freier Willensen
Page 89 and 90: Is naturalism progressive? A natura
Page 91 and 92: References 90 Is naturalism progres
Page 93 and 94: practice with the philosophers’ (
Page 95 and 96: Against Their Own Intention: Proble
Page 97 and 98: 96 Against Their Own Intention: Pro
Page 99 and 100: Recognising Beauty : On The Intercu
Page 101 and 102: 100 Recognising Beauty : On The Int
Page 103 and 104: 102 Trendwende in der Evolution? Ni
Page 105 and 106: Postmodernismus als Argumentationst
Page 107: 106 Postmodernismus als Argumentati
Page 111 and 112: wishes, anxiety, guilt and hatred,
Page 113 and 114: References Freud, Sigmund (1912-13)
Page 115 and 116: of water beneath a glacier and any
Page 117 and 118: given physical world and our repres
Page 119 and 120: would be a further substratum on wh
Page 121 and 122: Wittgenstein and the Language of Re
Page 123 and 124: The fact that religious attitude is
Page 125 and 126: 3. Potentials and limitations of de
Page 127 and 128: Es gibt keinen Dissens, es gibt nur
Page 129 and 130: 128 Es gibt keinen Dissens, es gibt
Page 131 and 132: akademischem Charakter, natürlich
Page 133 and 134: 132 Wittgenstein's Paperwork. An Ex
Page 135 and 136: Substance and Attribute in the Cont
Page 137 and 138: 136 Substance and Attribute in the
Page 143 and 144: understands the patient's worldview
Page 145 and 146: Reflections on Ethics and Cultural
Page 147 and 148: cultures, unless they fail to heed
Page 149 and 150: identisch ist. Charakteristischerwe
Page 151 and 152: Nachdenken über Gewissheit - Zur A
Page 153 and 154: 152 Nachdenken über Gewissheit - Z
Page 155 and 156: 154 Zar'a-Jacob und Walda-Heiwat ü
Page 157 and 158: Wittgenstein on consciousness in
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158 Wittgenstein on consciousness i
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Normalität vs. Naturalität Das er
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Did you do something wrong if you c
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References 164 Did you do something
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zustandekommt. Der Pyrrhoneer ist g
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Wittgenstein’s “notorious parag
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Instead, Gödel always gives a redu
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our view, this plurality of remarks
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Designation and Ontological Commitm
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176 Designation and Ontological Com
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For one thing, those who appeal to
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On the Impossibility of Solitary Pe
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For instance, it takes creative mor
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184 Wittgensteins Philosophieren f
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Derivativeness, production and reac
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4. Conclusion To conclude, Anscombe
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Our concept of non-compositionality
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„Patamou“ oder „El poder de l
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Literatur Breinbauer, Ines Maria 19
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Persons can also have beliefs about
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Wittgenstein, Cavell, and the Fall
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culture in which laws of the intell
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elated in a world-picture. This I d
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Reservations to Human Rights Treati
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legal jargon calls its “objective
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Worin besteht nun dieser Zusammenha
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Do We Really Need Relativism About
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MacFarlane’s and Kölbel’s view
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It follows from this approach that
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Die Relativität von Gewißheiten K
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egierig aufgegriffen werden, insbes
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220 Natural Language and its Speake
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Der Beitrag einer „Logik der Phil
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230 Der Beitrag einer „Logik der
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einer ausgesprochen lockeren Sprach
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Wittgenstein, Waismann and Non-Eucl
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importance, since it appears no les
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238 Cultural Alterity and Unilatera
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Die Opazität der Oberfläche: Witt
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unserer Sprachspiele durch unsere R
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244 A Perspective of Dialogical Eng
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Double Meant is not Double Good: A
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The Analytic Theory of the A Priori
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not white, so the fact that “snow
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252 Experience and social norms in
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Can there be such thing as a “hop
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feeling that was both thought or fe
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258 Regaining the Sense of the Trac
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Brandom on Holism, Communication, a
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interpersonal communication is real
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264 Action and Morality: A Reflecti
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Peter Singer’s Utilitarianism ver
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References 268 Peter Singer’s Uti
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Wittgenstein affirms that what ‘g
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Spiel der Sprache und Sprachspiel -
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274 Spiel der Sprache und Sprachspi
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276 ‘The riddle does not exist’
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Zur dringend notwendigen Revision d
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280 Zur dringend notwendigen Revisi
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282 • dass einem die Ressourcen z
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Deuten - Missverstehen - ‚Blasphe
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286 Deuten - Missverstehen - ‚Bla
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If we can learn a social practice,
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Keine Anschauungsgrade besitzt hing
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Life’s Infinite Variations: Wittg
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another culture is also the sign of
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296 Against cultural identity: a fa
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Kann eine Person als Urheber ihrer
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300 Kann eine Person als Urheber ih
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Substanz, Kausalität und Freiheit
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Im abschließenden Teil des Vortrag
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verstehen). D.h.: das Verstehen ein
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Towards an Intercultural Phenomenol
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310 Towards an Intercultural Phenom
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feel envy towards his brother witho
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idges chronological distances; for
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Sprache im interkulturellen Dialog
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Abweichung in seinem Sprachgebrauch
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kind of mythology (cf. Wittgenstein
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Social Criticism through Internal a
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Interkulturelle Philosophie in Russ
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326 Interkulturelle Philosophie in
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Wissenschaft begnügen und daher nu
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Das, was er in seinem Brief an Herm
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Essence/Attribute in Islamic Philos
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Konvergenzen in grundlegenden Prinz
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individuellen Freiheit (Stelzer 200
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experience gives an epistemological
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The Fraissè Theorem and Goodman’
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3.5) i) Sentences satisfied by elem
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Outline of Arguments against Natura
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346 Outline of Arguments against Na
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Reason, red in tooth and claw: natu
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Importantly, where Pascal saw in hu
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352 The Significance of Intercultur
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354 Wittgenstein, the artistic way
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A Neo-pragmatist Approach to Interc
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358 A Neo-pragmatist Approach to In
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360 A Neo-pragmatist Approach to In
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Aber der Löwe spricht eben nicht!
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364 Aber der Löwe spricht eben nic
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366 From Anti-Metaphysics to Non-Py
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Respective Justice through Thick an
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Normativity and Novelty Tine Wilde,
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References Baz, Avnar: 2000, ‘Wha
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374 Towards an Intercultural Phenom
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Das Problem des metaphysischen Subj
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378 Das Problem des metaphysischen
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380 Das Problem des metaphysischen
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