Ludwig Wittgenstein 維根斯坦 Ludwig Wittgenstein: A Memoir. Wittgenstein’s Handles
路德維希·維根斯坦 /
“我不知道我們為何在此，但我很確定，我們來到這裡並非為了享樂。”
路德維希·維特根斯坦（Ludwig Wittgenstein，1889年4月26日生於維也納，1951年4月29日卒於英國劍橋郡劍橋），奧地利裔英國哲學家，被許多人譽為20世紀最偉大的哲學家。他出身於一個極度富裕且文化底蘊深厚的家庭。 1908年，他前往英國曼徹斯特學習航空學。不久，他對邏輯哲學和數學哲學產生了濃厚的興趣，並於1911年前往劍橋大學師從伯特蘭·羅素學習邏輯學。不到一年，他就掌握了羅素所教的一切；之後，他前往挪威，在峽灣邊自己建造的木屋中獨自潛心研究邏輯學。在那裡，他萌生了後來被稱為「圖像理論」的意義概念，其核心信條是：一個命題可以透過與一個事實共享共同的結構或「邏輯形式」來表達該事實。第一次世界大戰爆發後，他加入了奧地利軍隊，在俄國前線服役期間因英勇作戰而獲得多枚勳章。戰爭期間，他寫了一部手稿，後來以《邏輯哲學論》（1922年）為名出版。他認為自己已經解決了所有主要的哲學問題，戰後便放棄了哲學研究，在奧地利一個偏遠村莊當了十年教師，並從事其他零工。同時，《邏輯哲學論》引起了劍橋和維也納哲學家的關注，其中包括維也納邏輯實證主義學派的成員（參見邏輯實證主義），而維特根斯坦甚至被說服參加了他們的一些會議。 1929年，他回到劍橋。 1930年代初，他的思想迅速轉變，逐漸放棄了《邏輯哲學論》中的學說；事實上，他開始以截然不同的視角看待哲學，不再將其視為建構理論以解答哲學問題的活動，而是將其視為一種澄清和理解問題的活動。由此產生的因忽視或誤解語言的日常用法而導致的概念混淆。這就是後來被稱為…
Ludwig Wittgenstein /
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"Ludwig Wittgenstein, (born April 26, 1889, Vienna—died April 29, 1951, Cambridge, Cambridgeshire, Eng.), Austrian-born English philosopher, regarded by many as the greatest philosopher of the 20th century. He was born into an immensely wealthy and cultivated family. In 1908 he went to Manchester, Eng., to study aeronautics. He soon developed an obsessive interest in the philosophy of logic and mathematics, and in 1911 he went to Cambridge to study logic with Bertrand Russell. Within a year he had learned all Russell had to teach; he then went to Norway, where he worked on logic in isolation in a wooden hut he built by the side of a fjord. There he developed in embryo what became known as the “picture theory” of meaning, a central tenet of which is that a proposition can express a fact by virtue of sharing with it a common structure, or “logical form.” When World War I broke out he joined the Austrian army, winning several decorations for bravery while serving on the Russian front. During the war he worked on a manuscript that was later published as Tractatus Logico-Philosophicus (1922). Believing that he had solved all the major problems of philosophy, he abandoned the subject after the war and spent the next 10 years as a schoolteacher and doing other odd jobs in a remote Austrian village. Meanwhile, the Tractatus had attracted the attention of philosophers in Cambridge and Vienna, including those of the Vienna Circle of logical positivists (see logical positivism), some of whose meetings Wittgenstein was persuaded to join. He returned to Cambridge in 1929. During the early 1930s his ideas changed rapidly, and he gradually abandoned the doctrines of the Tractatus; indeed, he began to conceive of philosophy in radically different terms, as not the construction of theories designed to answer philosophical questions but as the activity of clearing up conceptual confusions arising from inattention to or misunderstandings of ordinary uses of language. What became known as...”
Philosophy Now
The University of Iowa has created the first interactive map of Wittgenstein's Tractatus to provide a way of looking at the book's overall structure, as well as parallel access to the earlier versions of the text in the Prototractatus. Go and explore!
tractatus.lib.uiowa.edu
TRACTATUS.LIB.UIOWA.EDU
The New York Review of Books
Wittgenstein came to believe that words did not provide a picture of life. They were more like tools—like handles.
Wittgenstein’s Handles
When Wittgenstein returned to philosophy, the idea that drove him beyond all others was that the nature of language had been misunderstood by philosophers.
NYBOOKS.COM|由 CHRISTOPHER BENFEY 上傳
回憶維特根斯坦
原作名: Ludwig Wittgenstein: A Memoir 作者 :[美]諾爾曼·馬爾康姆譯者 : 李步樓 / 賀紹甲出版社:商務印書館出版年1984
這本小書有點意思
本書由三部分構成：馮·賴特寫的“傳略”，馬爾康姆寫的“回憶”，馬爾康姆收到的維特根斯坦來信的全文以及註釋。馬爾康姆是維特根斯坦的學生和摯友。這部書對研究維特根斯坦的生活和思想有重要的幫助。
目錄
第二版前言（馬爾康姆）
傳略（馮·賴特）
回憶（馬爾康姆）
維特根斯坦致馬爾康姆的信
Logisch-philosophische Abhandlung by Ludwig Wittgenstein維根斯坦
張申府譯，登北京《哲學評論》，1929??
《邏輯哲學論》郭英譯，北京 商務印書館，1962
《明理論》牟宗三譯，台北學生書局，1987《哲學探討》郭英譯，台北 海國書局，1987再版
邏輯哲學論 郭英譯 北京:商務 1962
名理論 牟宗三譯 台北:學生 1987
lOGISCH-PHILOSOPHISCHE ABHANDLUNG by Luwig Wittgenstein, 1922
Subject: Tractatus Motto
Wittgenstein places a motto at the very beginning of the Tractatus
Kurnberger wrote:
Motto:...and whatever a man knows, whatever is not mere rumbling and roaring that he has heard, can be said in three words.
郭譯: ......人所知道的一切不僅僅是狂風怒號和咆哮的東西 都可以用三句話來說完
牟譯: .......而不管是什麼 凡人所知的 不管是什麼 凡不只是其所聽得的隆隆聲與咆哮聲 大皆可以三言說之
Motto:...and whatever a man knows, whatever is not mere rumbling and roaring that he has heard, can be said in three words.
郭譯: ......人所知道的一切不僅僅是狂風怒號和咆哮的東西 都可以用三句話來說完
牟譯: .......而不管是什麼 凡人所知的 不管是什麼 凡不只是其所聽得的隆隆聲與咆哮聲 大皆可以三言說之
Anybody know the three words in question?
rumble, luggage
**...A less recent but possibly related conversation took place during the viva voce exam Ludwig Wittgenstein was given by Bertrand Russell and G. E. Moore in Cambridge in 1929. Wittgenstein was formally presenting his “Tractatus Logico-Philosophicus,” an already well-known work he had written in 1921, as his doctoral thesis. Russell and Moore were respectfully suggesting that they didn’t quite understand proposition 5.4541 when they were abruptly cut off by the irritable Wittgenstein. “I don’t expect you to understand!” (I am relying on local legend here; Ray Monk’s biography of Wittgenstein has him, in a more clubbable way, slapping them on the back and bringing proceedings cheerfully to a close with the words, “Don’t worry, I know you’ll never understand it.”)
I have always thought of Wittgenstein’s line as (a) admittedly, a little tetchy (or in the Monk version condescending) but (b) expressing enviable self-confidence and (c) impressively devoid of deference (I’ve even tried to emulate it once or twice, but it never comes out quite right). But if autism can be defined, at one level, by a lack of understanding (verbal or otherwise), it is at least plausible that Wittgenstein is making (or at least implying) a broadly philosophical proposition here, rather than commenting, acerbically, on the limitations of these particular interlocutors. He could be read as saying:
Thank you, gentlemen, for raising the issue of understanding here. The fact is, I don’t expect people in general to understand what I have written. And it is not just because I have written something, in places, particularly cryptic and elliptical and therefore hard to understand, or even because it is largely a meta-discourse and therefore senseless, but rather because, in my view, it is not given to us to achieve full understanding of what another person says. Therefore I don’t expect you to understand this problem of misunderstanding either.
If Wittgenstein was making a statement along these lines, then it would provide an illuminating perspective in which to read the “Tractatus.” The persistent theme within it of “propositions which say nothing,” which we tend to package up under the heading of “the mystical,” would have to be rethought. Rather than clinging to a clear-cut divide between all these propositions ─ over here, the well-formed and intelligible (scientific) and over there, the hazy, dubious and mystical (aesthetic or ethical) ─ we might have to concede that, given the way humans interact with one another, there is always a potential mystery concealed within the most elementary statement. And it is harder than you think it is going to be to eliminate, entirely, the residue of obscurity, the possibility of misunderstanding lurking at the core of every sentence. Sometimes Wittgenstein thinks he has solved the problem, at others not (“The solution of the problem of life is seen in the vanishing of the problem,” he writes in “Tractatus.”) What do we make of those dense, elegiac and perhaps incomprehensible final lines, sometimes translated as “Whereof one cannot speak thereof one must remain silent”? Positioned as it is right at the end of the book (like “the rest is silence” at the end of “Hamlet”), proposition number 7 is apt to be associated with death or the afterlife. But translating it yet again into the sort of terms a psychologist would readily grasp, perhaps Wittgenstein is also hinting: “I am autistic” or “I am mindblind.” Or, to put it another way, autism is not some exotic anomaly but rather a constant. http://opinionator.blogs.nytimes.com/2010/11/21/beyond-understanding/
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