Preproceedings 2006 - Austrian Ludwig Wittgenstein Society

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Intercultural Dialogue in Philosophy … - René J. Campis C., Eduardo Bermúdez Barrera philosophy and finally to science, logic and exact disciplines.” As for Blanco, he admits being influenced by Kant: “My philosophical speculations started under the influence of Kant and neo-Kantians, without accepting that doctrine at all, but not knowing how to escape from it because of a lack of orientation in a purely commercial environment like Buenos Aires during the period 1912/27.” After moving to Berlin in 1927, then he went to Vienna to study philosophy where he attended Schlick’s seminar (1929-1930. See Lindemann 1944, p. 146. Also Staedler 2001, p. 235). There they discussed Russell’s Analysis of matter and modern physics (the theory of relativity and quantum physics) as well as the foundations of mathematics. This coincides in time with the meetings of Schlick, Waismann and Wittgenstein. Having read in Buenos Aires the works of Poincaré –another coincidence with Blanco-, whose ideas he thought to be continued by the philosophy of the Vienna Circle, he soon found that “the only way out of the abysm of school philosophy was to apply the method of science to philosophy as well”. Despite his sympathy for the general positions of the Circle, he shows his critical distance with respect to Carnap’s early works (in our opinion, he must have referred to Psychologie in physikalischer Sprache): “… I realized that the weakest point of the Vienna Circle, and especially of Carnap’s point of view, was their position with respect to psychology that seemed simply ridiculous to me… Then I started studying psychology… My doctoral thesis was therefore, dedicated to the incorporation of psychology as it was practiced in psychological laboratories, with its diverse methods of research, to the system of radical empiricism, because Carnap’s behaviorism, constructed ad hoc for his logical reconstruction of the world, was not enough for me.” Finally, Lindemann published Weltgeschehen und Welterkenntnis in Viena in 1937. A review by Rudolf M. Rohrer was published in Kantstudien the same year. There is a reference to Lindemann and Quine having visited Brazil in 1944 (Dussel, 2003), motivated by the growing interest there in the works of Russell and logic. Lindemann also wrote a review of Quine in the Journal of Symbolic Logic (June 1948). Most of the information on Lindemann is supplied by himself in his article; other references are scarce, but this is enough to draw a partial portrait of the man and his works. III. Lindemann’s El Círculo de Viena y la filosofía científica and Blanco´s La filosofía en América: an intercultural dialogue In Buenos Aires Lindemann published an article at the Revista Minerva -a philosophical magazine (1944-1945) founded by young physicist and philosopher Mario Bunge- where he gives an account of the Vienna Circle and the Wittgenstein of the Tractatus. Then came Blanco’s reply. It contained many criticisms to the general positions of the circle. Blanco also expands antecedents provided by Lindemann. The latter refers to Vienna as an environment where liberal scientific and philosophical ideas had spread early. He gives a summary description of the Viennese tradition: assuming the contemporary trends in philosophy to be valid, he considers that “Instead of starting all over again on the base of new dogmatic metaphysical systems, we’ll obtain constant progress toward the elaboration of an adequate view of the world based upon the results of science.” It is interesting to see some of the points of convergence and divergence between Blanco y Lindemann, which will serve as guide to illustrate some historical ways in which intercultural dialogue between Europe and Latin America has taken place. As we have already seen, both authors started their philosophical speculations from a Kantian point of view, although not being completely in agreement with Kant. They also had in common the fact of having read authors such as Poincaré or Hans Vaihinger. These two authors moved in an intercultural context with a strong Spanish- German context. Both JEB and Lindemann were also related to commercial activities. It would be an interesting exercise to analyze this fact in the light of the ideas of Karl Kautsky on “Trade and Philosophy” in his Foundations of Christianity. The fact that both used to live in coastal cities is closely related to these ideas. On the other hand, both lived for a considerable time in Europe, an issue which explains the intercultural dialogue. While Argentina was built upon migrations, Colombia practically rejected foreign immigration with just few exceptions, Barranquilla being probably the most significant one. As to the differences between our two authors: they are represented by their intellectual and theoretical development, especially with respect to their positions on logic and metaphysics. Despite having some readings in common, Lindemann identified himself with the trend that moved towards the reduction of the importance of metaphysics, while Blanco got stuck in the tradition of metaphysical systems –those created by a single individual as his own representation of the world- because of his appraisal of Kant and Hegel, as we can see in the following quote: “It cannot be even dared to compare the logic that pleases the Vienna Circle by the mere fact of being innovative with the Critique of Pure Reason, not the work of a premature genius, but of a mature one… Kant had not been just satisfied with the sustentation of mere artificial combinations by means of arithmetical transpositions as the juvenile genius of Leibniz did, but with the deepening in the very essence of pure reason. With it he opened precisely the path of inner experience that was to prove fruitful with Hegel… Neither the ars combinatoria of Leibniz nor any of the newest logical artifices can be compared to Kant’s transcendental or Hegelian logic.” This marks a great contrast with Lindemann, who praised Leibniz, Frege and Russell. Lindemann knew already that “Any metaphysical use of logic, for instance, Hegel’s ontological logic and its derivatives like the logic of Croce cannot be sustained by any means.” 61
62 Intercultural Dialogue in Philosophy … - René J. Campis C., Eduardo Bermúdez Barrera Because of a lack of actualized information on the logical-mathematical tradition (Bolzano, Frege and their successors), JEB misunderstood Wittgenstein, although he considered the Tractatus to be “the work of a genial thinker”. But both JEB and Lindemann coincided in taking the Tractatus as being his only important work. Lindemann considers Wittgenstein to be “a disciple of Russell”, and claimed that “It is not an exaggeration to say that this treatise represents the philosophical work of this century with the greatest consequences… … [Although] his name and work is not known in most of the world philosophical circles interested in the renovation of school philosophies and metaphysical and dogmatic professors.” Lindemann, even expressed that “Personally –and some others have confessed the same to me- I have not had a favorable impression of the last products [1944] of this thinker.” He also considers that “it seems that his main work is always going to remain his Tractatus.” As we have already seen, both Blanco and Lindemann –though the latter being better informed than Blanco- had a very narrow view of the influence Wittgenstein would have on contemporary philosophy. This issue can be fully explained by the mere fact that the works of what came to be known as the late Wittgenstein were only published after his death in 1951. That is the reason why neither JEB nor Lindemann got to see more than the tip of the iceberg. IV. Conclusion The articles of Blanco and Lindemann are highly illustrative of the particularities of Latin American philosophy by the middle of the 20 th century, a very agitated age in terms of political and theoretical trends; it also offers a chance of increasing historical understanding of Austrian and German traditions, as seen through foreign eyes. Further research is needed in order to gain a better understanding of both European and Latin American philosophical environments and their mutual influences. Our purpose here is that of raising interest for these matters among scholars from all the involved countries and all other international researchers. References Bermúdez Barrera, Eduardo 2004 Causalidad y teleología en Julio Enrique Blanco (Master’s Thesis), Universidad del Valle. Bermúdez Barrera, Eduardo and Campis, René 2005 La filosofía en Barranquilla: Julio Enrique Blanco y el Círculo de Viena, in Pensar el Caribe Colombiano Vol. 1, Universidad del Atlántico, Barranquilla: 29-44. The Julio Enrique Blanco files Letter to JEB of 1934 from Pablo Wolf Blanco, Julio Enrique 1917 De la causalidad biológica, in: Revista Voces, Vol. 1. No. 7, 8 & 9, : 174-188, 203-215, 231-242. Blanco, Julio Enrique 1918 De Herbart a hoy, in: Revista Voces Vol. 2 No. 16: 429-439. Blanco, Julio Enrique 1918 Sobre el origen y desarrollo de las ideas teleológicas en Kant, in: Revista Voces, Vol. 4 No. 29 & 30: 303-310, 333-340. Blanco, Julio Enrique 1918 La contingencia de la vida, ¿conduce al vitalismo psíquico de Bergson?, in: Revista Voces, Vol. 5 No. 43- 44-45: 137-142. Blanco, Julio Enrique 1945 La filosofía en América, in: Revista Museo del Atlántico 8 & 9, Barranquilla: Museo del Atlántico. Dussel, Enrique Philosophy in Latin America in the Twentieth Century: Problems and Currents, in: Mendieta, Eduardo (ed.) 2003 Latin American Philosophy: Currents, Issues, Debates, Bloomington: Indiana University Press, 11-57. Hering, Ewald 1920 Sobre la memoria como una función de la materia organizada, in: Revista Voces, Vol. 6 No. 60: 569-584. Lindemann, Hans El Círculo de Viena y la filosofía científica, in: Revista Minerva Vol. 1 No. 2, Buenos Aires: 123-151. Staedler, Friedrich 2000 The Vienna Circle: Studies in the Origins, Development, and Influence of Logical Empiricism, New York and Vienna: Springer. Wolf, Pablo, El Peter Altenberg de Barranquilla, in: Nieto, José and De Parias, Francisco 2002, La Tragedia del Teatro Cisneros, Barranquilla: Editorial Antillas, 184. Note: All the articles by Blanco in Voces have been consulted in the facsimile edition of the Revista Voces 2002, Barranquilla, Uninorte.
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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
Page 13 and 14: 12 Egoism, Coexistence, and the Pos
Page 15 and 16: A Naturalistic Method for Therapy n
Page 17 and 18: «views from nowhere»“ (Geertz 2
Page 19 and 20: Our thesis is that the dichotomy be
Page 21 and 22: Der Vorrang der Logik vor der Metap
Page 23 and 24: sein [muss]“(TB 24.7.16), so wie
Page 25 and 26: 24 Jenseits des nichtzweifelnden Be
Page 27 and 28: Intercultural Dialog and Mathematic
Page 29 and 30: References 28 Intercultural Dialog
Page 31 and 32: While half a muffin is still a piec
Page 33 and 34: References Abrahams, Gerald 1952 Th
Page 35 and 36: Hence Wittgenstein states: “Not,
Page 37 and 38: About “die letzte Zusammenfassung
Page 39 and 40: Groag remembers to have had in wint
Page 41 and 42: Surprisingly enough, the late Wittg
Page 43 and 44: Wittgenstein and Kripke’s Skeptic
Page 45 and 46: 5. Concluding remarks For Wittgenst
Page 47 and 48: Here something strange happens, how
Page 49 and 50: attribution of beliefs and the inte
Page 51 and 52: Ist meine eigene Weltanschuung thir
Page 53 and 54: Literatur: 52 Ist meine eigene Welt
Page 55 and 56: 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: Intercultural Dialogue in Philosoph
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 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,
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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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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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