Preproceedings 2006 - Austrian Ludwig Wittgenstein Society

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References Wittgenstein, Ludwig, 1993 Lectures on the Freedom of the Will, notes by Yorick Smythies, in Philosophical Occasions 1912-1951, Cambridge, Hackett Pub Wittgenstein, Ludwig 1953 Philosophical Investigations, Blackwell Publishing On Freedom to Predict - Laurian Kertesz 143
Reflections on Ethics and Cultural Clash Peter P. Kirschenmann, Vrije University, The Netherlands 1. Introduction In commentaries on the recent uproar about the Danish cartoons, many have called for an intensification of intercultural dialogue. What they mean, of course, is a civilized dialogue, abiding by the norms of mutual respect, fair exchange of ideas, free of insults or threats. Although as a procedural basis for ethics as a whole, such norms have been articulated explicitly by discourse ethicists. Other commentators submitted that we need to reconsider our ethics. What, rightly, counts as a central ethical issue is the question of free speech and its limitations. But we know that, even when an intercultural dialogue or a reconsideration of our ethics would take place, offensive words, threats or violent actions could, in the real world, resurge at any time. Manipulation, power play, verbal or physical aggression will then take over. Ethical considerations will then seem to have to be replaced by those of prudence or retaliation. Or do, or should, ethical considerations not still play a role even in war-like situations? I shall discuss a few ethical issues involved in the cultural clash in question, both its substantial ethical focus and ethical aspects of the way it has been conducted. We shall see that ethical considerations often are but feeble factors in the tangle of predominantly non-moral motives. 2. Free Speech and Its Limitations In Western democracies, the freedom of expression of ideas is constitutionally guaranteed. It also figures in the United Nations Charter and is part of the Universal Declaration of Human Rights. It is one of the civil rights, mainly meant to protect citizens, their autonomy and dignity, against governmental interference and censorship. This right has its limitations. In Germany, for instance, expressions of opinions which tend to disturb the public peace are excluded. In the US, there is the “fighting words doctrine”, which prohibits “hate speech”. However, there is a large grey zone of what is prohibited and what not. It is telling that in just about all legal cases, the US Supreme Court did not uphold any conviction for fighting words. Quite generally, many moral norms of societies are codified in their constitutional and legal systems. They can, then, be legally enforced by penalties, which forms one of the prerogatives of the respective state. Yet, there are severe differences between such systems, particularly between Western liberal democracies and Islamic countries whose juridical system is based on the Sharia. A glaring instance is the difference between freedom of religion and the death penalty for one falling from Islamic faith. Such differences form an influential background of the cartoon conflict, the most pertinent one being given by the Islamic traditions of prohibiting pictures of Muhammad (and also people or animals), let alone satirical ones. Within a given Western state, offended parties in transgressions of the limits of free speech, apart from expressing their moral disapproval publicly, can at least have their complaint dealt with by its own juridical system. 144 Especially in a globalized world with instant electronic communication, the cartoon affair could not be contained to Denmark. It has mainly been in other, Arab countries that indignant parties acted out their protest. Because of these circumstances, M. Zeeman (2006) contended that, if “we are willing to take the vulnerability of religious believers seriously ... then we must search for a new ethics for a globalized world, ... for the relationship between modernity and religion”. He means, we can no longer haughtily insist that freedom of religion and its undisturbed practice can only be granted on our conditions. “Responsibility may then be preferable to freedom. ... Self-control may here be much more courageous than seeking out the limits of others’ tolerance and of the legally permitted freedom of expression of opinion.” Strictly speaking, what Zeeman proposes is not a new ethics, novel moral principles or values. He says, firstly, in morally evaluating our actions, we cannot restrict ourselves to considering only their consequences in our own country, in the light of our own legal system. Secondly, in such evaluations, we have the extended responsibility of weighing the religious sensibilities in other cultures very carefully. Thus, his suggestions seem to go not really beyond standard utilitarian ethics. Yet, once the “consequences” of our actions consist of fairly unpredictable reactions of others, matters get complicated – and there is no standard risk ethics. Note, finally, that Zeeman seems to speak only about our ethics and the new ethics we need. Should the “new ethics” not hold for everyone – in line with the universality pretension of all ethics? The universality claim of documents on free speech and on human rights in general, though, has all along met with criticism. Countries stressing the importance of community and tradition have criticized this claim for being an expression of Western individualism, “Enlightenment fundamentalism”, or just capitalist imperialism. Addressing this tension, B. Oomen (2006) recently argued that human rights should not be considered dogmatically as a “block of granite”, but also not relativistically as holding only in certain cultures. As a third way, she advocates a “process approach”, borrowing the term from a Muslim human rights activist. Human rights should be regarded as “an outcome of a dialogue between parties”. They should, in negotiations, find their translation into the vocabulary of the respective cultural and religious convictions. Among the examples given of successes of this approach is the constitutional abolishment of the death penalty in South Africa, based as it was on both human rights and African religion. I do not doubt the possibility and value of such convergences. Yet, certain oppositions will remain unbridgeable, like that between human rights advocacy and countries not prepared to abolish the death penalty. 3. Other Types of Freedom Some Western constitutions expressly guarantee the freedom of the arts and sciences. Also, in the US, free speech has been broadly interpreted as freedom of expression, be it verbal, non-verbal, visual, symbolic, artistic. Now, I have seen no commentary discussing even
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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
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56 An economist’s reflections on
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How to Make Opposite Ends Meet? Ays
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Intercultural Dialogue in Philosoph
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62 Intercultural Dialogue in Philos
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64 On Siamese Twins and Philosophic
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Wittgenstein on Frege on Connective
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Where to seek for the ‘Uniquely I
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Searles Naturalismus: Eine seiner S
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72 Searles Naturalismus: Eine seine
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structures that tend to shade off i
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Probleme der interkulturellen Philo
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Literatur 78 Probleme der interkult
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group theory for obtaining the basi
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Radical Interpretation and Intercul
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References Davidson, Donald 1984 In
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86 Indeterminismus freier Willensen
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Is naturalism progressive? A natura
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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 and 108: 106 Postmodernismus als Argumentati
Page 109 and 110: Freud-Jung controversy: a failed in
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: understands the patient's worldview
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
Page 159 and 160: 158 Wittgenstein on consciousness i
Page 161 and 162: Normalität vs. Naturalität Das er
Page 163 and 164: Did you do something wrong if you c
Page 165 and 166: References 164 Did you do something
Page 167 and 168: zustandekommt. Der Pyrrhoneer ist g
Page 169 and 170: Wittgenstein’s “notorious parag
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Page 173 and 174: our view, this plurality of remarks
Page 175 and 176: Designation and Ontological Commitm
Page 177 and 178: 176 Designation and Ontological Com
Page 179 and 180: For one thing, those who appeal to
Page 181 and 182: On the Impossibility of Solitary Pe
Page 183 and 184: For instance, it takes creative mor
Page 185 and 186: 184 Wittgensteins Philosophieren f
Page 187 and 188: Derivativeness, production and reac
Page 189 and 190: 4. Conclusion To conclude, Anscombe
Page 191 and 192: Our concept of non-compositionality
Page 193 and 194: „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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Preproceedings 2006 - Austrian Ludwig Wittgenstein Society

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