Preproceedings 2006 - Austrian Ludwig Wittgenstein Society

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thought; he acknowledges our dependence on a certain background of intelligibility or world-picture, he is aware that language-games and world-pictures evolve with time and he claims that we can have access, in principle, to different cultures. Complemented by the notion of fusion of horizons, Wittgenstein’s account of cross-cultural communication would be even more persuasive. References Annis, David 1978 “A Contextualist Theory of Epistemic Justification”, American Philosophical Quarterly 15, 213-19. Baghramian, Maria 2004 Relativism, London: Routledge. Habermas, Jürgen 1988 On the Logic of the Social Sciences, Cambridge, Mass.: MIT Press. Williams, Michael 2001 Problems of Knowledge, Oxford: Oxford University Press. Wittgenstein, Ludwig 1958 Philosophical Investigations, Oxford: Blackwell. Wittgenstein, Ludwig 1974 Philosophical Grammar, Oxford: Blackwell. Wittgenstein, Ludwig 1975 On Certainty, Oxford: Blackwell. Wittgenstein and the Problem of Cultural Relativism - Rui Silva 321
Social Criticism through Internal and Intercultural Dialogues Vikram Singh Sirola, Indian Institute of Technology Bombay, India Social criticism, as a social activity, can be situated in a wider inquiry into life. It involves both critique and construction. The task of social criticism is one of interrogating and reinterpreting the foundations of society. It involves questioning the traditional perspectives, the entire social order with its major assumptions and values. In pointing out the gap between values and actual practices and in questioning established orthodoxies it serves as a vehicle for social change and cultural creativity. Social criticism in this way can be seen as one of the most important by-products of a larger activity – cultural creativity and affirmation. Culture contains a critical possibility to question the foundations of society and its structure of power. It contains within it a dimension of ideal seeking in relation to self-realization, modes of intersubjectivity, and the constitution of a good society. The starting point would be an enquiry into the foundations of our life which leads to an awareness about its multidimensional origin – the socio-cultural and the individual. To be precise, criticism begins with a description of the dynamics of relation between the three domains of life – individual, social, and cultural. Society consists of the dialectic of value and power and social criticism is an inquiry into the mode of this dialectic without presupposing that it is a process of determination where power determines the terms of discourse and holds the key to human emancipation (Beteille 1980). This explicates how social criticism is closely related to self-criticism and cultural criticism. The questions to be examined here, keeping the nature of society in general and Indian cultural milieu in particular, are: What is the primary objective of a social critic? How do they go about doing it in a society like Indian? What approach should a critic adapt to explain comprehensively the genesis, process, and implications of diverse components of a society and its culture? And finally, how does a critique establish his distance from the people and institutions he criticizes so as to give it a moral authenticity? Since criticism requires critical distancing, it offers a great challenge for any society to be critical of themselves. In Walzer’s words, “the condition of collective life – immediacy, closeness, emotional attachment, parochial vision – militates against a critical self-understanding” (Walzer 1988: 31). Any critic – an individual, a group of critics, or a movement – are also, most of the time, members of the same community, sharing the collective reflection upon the conditions of collective life. Hence the significant question is who can be the most appropriate critic and where do they stand to be social critics? i.e., how much distance can be called critical distance? The conventional view is for the social critics to stand outside the common circumstances of collective life. They have to radically detach themselves from their own society. This detachment is twofold – emotional detachment from the intimacy of the membership and intellectual detachment from the parochial understandings of their own society. It is believed this would make them dispassionate, open-minded and objective. The critics are perceived here as an outsider, a spectator, a total stranger. He/she applies objective and universal principles only to point out the faults and contradictions of the society concerned but does not take responsibility for their critical positions. 322 On the contrary, there is an alternative approach to social criticism. Here the critics are related to the society they criticize both politically and morally. They are neither intellectually nor emotionally detached. They seek the success of a common enterprise. Social criticism for such people is an internal argument. It becomes an ordinary activity – less influenced by scientific knowledge than, as Walzer puts it, an ‘educated cousin of common complaint’. It does not depend for its force or accuracy upon any sort of high theory. Walzer emphasizes “It is opposition, far more than detachment that determines the shape of social criticism. The critic takes sides in actual or latent conflicts; he sets himself against the prevailing political forces” (Walzer 1988: 48). This way, the true social critic stands only a little to the side of his society. Using this “connected” critic model, we can examine the important challenges faced by the world in the form of exclusionary practices such as racism and violence, discrimination and oppression of tribal groupses, minorities – communal or gender, etc. These again originate from the very notion of culture and tradition. These challenges arise out of the confronting cultural differences and the incommensurability of different cultural identities. Here, I would limit myself to the analysis of the problem of representation of the most marginalized communities in India, the outcasts or dalits. This issue is very often touched by deep-rooted imbalances in social relationships. We need to examine these representations in writings or in different forums for their academic status and also for the impact they leave on the actual social conditions and social reality within which they exist. It can be viewed against the broader context of related issues as changing facets of cultural and gender domination, meaning of knowledge and authenticity, and significantly the moral or ethical authority to define and represent the marginalized. As an illustration, I would elaborate on the problem of representation of the anti-caste movement in India. We can re-frame the problem by asking who would be the appropriate critic and representative of caste issues in India. Most of the time the discourse on caste remains academic and fails to relate to the masses who have important and serious political points to make. Generally, scholars who champion the issue do not bother to relate with those who are sufferers. These interventions remain constricted at the polemical level and mostly fail to elevate our understanding through the expansion of the debate socio-culturally. This is the outcome of exclusion of the insiders, i.e., the ones into the local practices and arrangements – in this case the dalits, from the intellectual domain. This issue can also be looked at by analysing how justified is the representation of dalits by non-dalits? Any critic of the situation of marginalized subject classes, or oppressed minorities or outcasts, I believe, will be authentic only when this individual is also a participant in the enterprise of the concerned community or class and equally share their concern about success of their common enterprise. So, in this case, a transformative dalit movement is possible only when the insiders acquire the leadership as critic and subsequently as representative leading to emancipation of the community. In this context, Professor Gopal Guru writes “In order to claim a moral status to their representation claim, dalits have to acquire the moral capacity to question themselves vis-à-vis both their intellectual and political moves….they are supposed
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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
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practice with the philosophers’ (
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Against Their Own Intention: Proble
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96 Against Their Own Intention: Pro
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Recognising Beauty : On The Intercu
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100 Recognising Beauty : On The Int
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102 Trendwende in der Evolution? Ni
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Postmodernismus als Argumentationst
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106 Postmodernismus als Argumentati
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Freud-Jung controversy: a failed in
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wishes, anxiety, guilt and hatred,
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References Freud, Sigmund (1912-13)
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of water beneath a glacier and any
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given physical world and our repres
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would be a further substratum on wh
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Wittgenstein and the Language of Re
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The fact that religious attitude is
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3. Potentials and limitations of de
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Es gibt keinen Dissens, es gibt nur
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128 Es gibt keinen Dissens, es gibt
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akademischem Charakter, natürlich
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132 Wittgenstein's Paperwork. An Ex
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Substance and Attribute in the Cont
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136 Substance and Attribute in the
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understands the patient's worldview
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Reflections on Ethics and Cultural
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cultures, unless they fail to heed
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identisch ist. Charakteristischerwe
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Nachdenken über Gewissheit - Zur A
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152 Nachdenken über Gewissheit - Z
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154 Zar'a-Jacob und Walda-Heiwat ü
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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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Page 277 and 278: 276 ‘The riddle does not exist’
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Page 289 and 290: If we can learn a social practice,
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Page 307 and 308: verstehen). D.h.: das Verstehen ein
Page 309 and 310: Towards an Intercultural Phenomenol
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Page 313 and 314: feel envy towards his brother witho
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Page 353 and 354: 352 The Significance of Intercultur
Page 355 and 356: 354 Wittgenstein, the artistic way
Page 357 and 358: A Neo-pragmatist Approach to Interc
Page 359 and 360: 358 A Neo-pragmatist Approach to In
Page 361 and 362: 360 A Neo-pragmatist Approach to In
Page 363 and 364: Aber der Löwe spricht eben nicht!
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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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