Seeing Wittgenstein Anew is the first collection to examine Ludwig Wittgenstein’s remarks on the concept of aspect-seeing. These essays show that aspect-seeing was not simply one more topic of investigation in Wittgenstein’s later writings, but, rather, that it was a pervasive and guiding concept in his efforts to turn philosophy’s attention to the actual conditions of our common life in language. Arranged in sections that highlight the pertinence of the aspect-seeing remarks to aesthetic and moral perception, self-knowledge, mind and consciousness, (...) linguistic agreement, philosophical therapy, and “seeing connections,” the sixteen essays, which were specially commissioned for this volume, demonstrate the unity of not only Philosophical Investigations but also Wittgenstein’s later thought as a whole. They open up novel paths across familiar fields of thought: the objectivity of interpretation, the fixity of the past, the acquisition of language, and the nature of human consciousness. Significantly, they exemplify how continuing consideration of the interrelated phenomena and concepts surrounding aspect-seeing might produce a fruitful way of doing philosophy. The volume includes a concordance for the unnumbered remarks in the various editions of Philosophical Investigations, including the latest (4th) edition. (The front matter is posted here. The introduction - "Seeing Aspects in Wittgenstein" - appears below under "Published articles."). (shrink)

This is the introduction to Seeing Wittgenstein Anew, eds. William Day & Victor J. Krebs (Cambridge UP, 2010), a collection of essays on Ludwig Wittgenstein's remarks on aspect-seeing. Section 1: Why Seeing Aspects Now?; Section 2: The Importance of Seeing Aspects; Section 3: The Essays. (The front matter to Seeing Wittgenstein Anew appears above under "Books.").

“¿Principio de caridad o hybris?” La intuición de Wittgenstein, de que el significado lingüístico se constituye dentro de la trama de vida pareciera hacer posible un acercamiento entre la tradición hermenéutica continental y la filosofía analítica del lenguaje. En el presente artículo se sostiene que esta intuición debe ir acompañada de una revisión de la concepción del sujeto implícita en el “principio de caridad” de Donald Davidson. Sin esa reconcepción, el principio de caridad se convierte en una forma encubierta de (...) imperialismo conceptual incompatible con el espíritu de la hermenéutica continental. Se concluye el artículo con algunas observaciones sobre el relativismo a la luz de las consideraciones anteriores. (shrink)

“Wittgenstein’s Ghosts. Between Deleuze and Derrida”. Both Derrida and Deleuze agree that with the advent of the moving image and the art of film, we need to articulate a new ontology or –in Wittgenstein’s terms–, a new grammar. Derrida suggests this much when he reflects on what he calls the return of ghosts, which he attributes to the advent of film and the communications media; Deleuze does the same in his studies of film, and in particular in what he calls (...) the time-image. They both carve a grammatical space where room is opened for us to talk about an experience that fuses, paradoxically, problematically, the real and the virtual. Wittgenstein is tracing this grammar in his discussions on inner experience and in his observations about the phenomenon of aspect-seeing. Articulating a new grammar requires also a new way of seeing and this new seeing is the purpose of his methods; “clairvoyant” methods we can call them, following Deleuze’s term for what the time image propitiates in the viewer, in that they allow us to see beyond things to their aspects, beyond substances to processes; in other words, they train us to think in moving time. Philosophy is thus always a work of mourning and a commerce with ghosts. What this means is that Wittgenstein is –as Derrida and Deleuze are too–, what we might call a philosopher of becoming. (shrink)

I show that the latter Wittgenstein's treatment of language and the mind results in a conception of the human subject that goes against the exclusive emphasis on the cognitive that characterizes our modern conception of knowledge and the self. For Wittgenstein, our identification with the cognitive ego is tantamount to a blindness to our own nature — blindness that is entrenched in our present culture. The task of philosophy is thus transformed into a form of cultural therapy that seeks to (...) awaken in us a sensitivity to different modes of awareness than the merely intellectual. Its substance of reflection becomes not only the field of conscious rational thought, but the tension in our nature between reason and vital feeling, that is, between culture and life. (shrink)

The Digital Revolution is transforming the way in which we interact with one another and relate to experience. The superabundance and superfluity of the virtual world, the fleeting moment and instantaneous pleasure it provides, begin to prevail as a cultural value and determine an attitude of detachment and indifference that extends to all aspects of our life. For Søren Kierkegaard this is a “demoniacal temptation” that leads to a life devoid of spiritual depth. In the midst of the undeniable bounties (...) of technology, reflection on this paradoxical nature of the technological in our lives becomes an urgent task. (shrink)

Wittgenstein's later philosophy is usually characterized as pragmatist, his account of linguistic meaning as conventionalist, and his methodology as naturalistic. Wittgenstein is said to have renounced in the later work his early concern with the Unsayable, and to have relocated philosophy within the realm of discourse. I argue against that picture of Wittgenstein's later philosophy in this dissertation. ;The central insight of Wittgenstein's discussion of rules and language in the Investigations is that meaning is not the result of a cognitive (...) achievement, but that it is grounded in precognitive natural reactions common to all human beings. I show that the appeal to the precognitive is transcendental, for it involves reference to a synthesis that is prior to discursive articulation and presupposed as a necessary condition of meaning. ;I argue against the conventionalist reading of Wittgenstein that the transcendental appeal to precognitive reactions in the discussion of rules is distinct from the appeal to a social context in the Private Language Argument, and that the relation between those two discussions is analogous to that between Kant's Transcendental Deduction and the Refutation of Idealism. ;The parallel with Kant helps to show how the failure to distinguish the empirical and transcendental levels in Wittgenstein's discussion leads to the conventionalist readings of his account of language . . It also shows that Wittgenstein is not subject to the charge of relativism commonly levelled against him . ;The distinction between empirical and transcendental levels, as it appears in the pivotal notion of Form of Life, reveals that Wittgenstein's methodology is not naturalistic but instead depends on a non-discursive mode of awareness. . I argue on this basis that Wittgenstein is closer to intuitive-realists than to pragmatists . ;Wittgenstein's Transcendentalism thus shows a deep continuity between the motivations behind his early and his later thought. In fact, the Unsayable plays a central role in the later work, for it is through non-discursive insight into the Unsayable that philosophy fulfills the therapeutic task that Wittgenstein assigns to it in the Investigations. (shrink)

This book is a psychoanalytic and philosophical exploration of how the digital is transforming our perception of the world and our understanding of ourselves. Drawing on examples from everyday life, myth, and popular culture, this book argues that virtual reality is only the latest instantiation of the phenomenon of the virtual, which is intrinsic to human being. It illuminates what is at stake in our understanding of the relationship between the virtual and the real, showing how our present technologies both (...) enhance and diminish our psychological lives. The authors claim that technology is a pharmakon --at the same time both a remedy and a poison-- and in their writing exemplify a method that overcomes the polarization that compels us to regard it either as a liberating force or a dangerous threat in human life. The digital revolution challenges us to reckon with the implications of what is being called our posthuman condition, leaving behind our modern conception of the world as constituted by atemporal essences and reconceiving it instead as one of processes and change. The book's postscript considers the sudden plunge into the virtual effected by the 2020 global pandemic. Accessible and wide-reaching, this book will appeal not only to psychotherapists, psychoanalysts, and philosophers, but anyone interested in the ways virtuality and the digital are transforming our contemporary lives. (shrink)

Seeing Wittgenstein Anew is a collection which examines Ludwig Wittgenstein's remarks on the concept of aspect-seeing, showing that it was not simply one more topic of investigation in Wittgenstein's later writings but rather a pervasive and guiding concept in his efforts to turn philosophy's attention to the actual conditions of our common life in language. The essays in this 2010 volume open up novel paths across familiar fields of thought: the objectivity of interpretation, the fixity of the past, the acquisition (...) of language, and the nature of human consciousness. Significantly, they exemplify how continuing consideration of the interrelated phenomena of aspect-seeing might produce a fruitful way of doing philosophy in a new century. (shrink)

In this work, originally published in 1986, Victor Seidler explores the different notions of respect, equality and dependency in Kant’s moral writings. He illuminates central tensions and contradictions not only within Kant’s moral philosophy, but within the thinking and feeling about human dignity and social inequality which we take very much for granted within a liberal moral culture. In challenging our assumption of the autonomy of morality, Seidler also questions our understanding of what it means for someone to live (...) as a person in his or her own right. The autonomy of individuals cannot be assumed but has to be reasserted against relationships of subordination. This involves a break with a rationalist morality, so that respect for others involves respect for emotions, feelings, desires and needs, and establishes a fuller autonomy as a basis for freedom and justice. (shrink)

I INTRODUCTION: RESPECT, EQUALITY AND THE AUTONOMY OF MORALITY We often invoke a notion of respect to express our sense of human equality. ...

part self-help guide, part college lecture, part confessional, part time travel adventure, On Purpose" uses a beautiful fantasy-filled graphic novel format to tell a story of self- discovery and personal growth that you'll never forget.

Presents a comprehensive history of multiverse theory, reviewing the discoveries that shaped astrophysicists' current consensus view while showing that the multiverse is able to be explained entirely in naturalistic terms.

El Naturalismo Trascendental del Ultimo Wittgenstein The present article considers an internal tension in Wittgenstein's late philosophy. In what I call his 'naturalism', Wittgenstein circumscribes philosophical reflection to natural objects, to «making natural history». In his 'transcendentalism' he focuses on the «possibility of phenomena» and distinguishes philosophical method from the method of the natural sciences. I show that his 'transcendentalism' is present in his discussion of rules and prívate language, arguing for an interpretation in terms of a kantian type of (...) transcendental synthesis. But far from contradicting his 'naturalism', both tendencies are inseparable and essential to the main purpose of his Philosophical Investigations. (shrink)

Este artículo desarrolla la idea que subyace a la obra filosófica de Wittgenstein, por lo menos desde las Investigaciones, del lenguaje como “algo animal” y de nuestras palabras como principalmente expresivas. A partir de esta idea, se propone empezar a mostrar cómo los problemas filosóficos son para él, en última instancia, producto de una desconexión de la dimensión sensible de la cual derivan su sentido nuestras palabras. Se sugiere que el propósito de Wittgenstein es, por lo tanto, propiciar una reconexión (...) del lenguaje con el deseo, lo cual lleva a cabo ejemplificando en sus textos –y así obligándonos como lectores a asumir– una relación distinta con las palabras de aquella que define el pensamiento filosófico convencional. De esta manera, reivindica para la reflexión filosófica modos de saber y de conciencia radicalmente opuestos al tipo de conocimiento científico con el que aún se identifica la disciplina. (shrink)

Prestándole especial atención a sus reflexiones en tomo a la estética, en este artículo se sostiene que Wittgenstein, en su última obra, lejos de rechazar la cuestión de lo trascendente de su discurso filosólico como usualmente se lo lee, intenta más bien recuperar y darle un nuevo sentido a esa problemática, respondiendo así a una necesidad real de la filosofía que se sigue definiendo, aún en nuestro siglo, por criterios de conocimiento que no le pertenecen. En particular, se arguye que (...) el recurso wittgensteiniano a la invención de "casos intermedios" e "historias naturales" ficticias logra este objetivo al activar mediante su introducción de la imaginación modos diferentes de conciencia, que permiten reubicar lo trascendente en el pensar filosófico sin necesidad de recurrir a un ámbito sobrenatural ni a un conocimiento místico. (shrink)

I intend to motivate discussion on the ways of thought in art and philosophy in terms of a problem characteristic of contemporary culture diagnosed by Plato as the "loss of memory." He referred to the impoverishment of knowledge caused by an exclusive and excessive interest in information as well as by the loss of value in reflection. I examine the problem more closely by referring to a passage in the Phaedrus that shows what Plato meant by "a forgetfulness of the (...) soul" is tantamount to the disconnection of intellectual knowledge from emotion and the body. I reflect on the relation between art and philosophy as well as on the character of philosophical thought as regards the need to "cultivate memory" in our time. (shrink)

This article explores the fate in Wittgenstein's mature work, of the issue of the unsayable, heart of the Tractatus project. According to the traditional interpretation of his work, he left behind that concern as a product of his early mistakes, later refuted in the Investigations. This article attempts to show that, in a certain sense, it is obvious that the problem of ineffability is still behind all his efforts. That it is constitutive not only of Wittgenstein's conception of language, but (...) is also the point of what he calls the vision of aspects, on which his latest writings focus. (shrink)

Two hundred and twenty-six state employees completed a structured questionnaire that investigated their ethical values and training needs. Top management were more likely to have attitudes against cronyism and giving advantage to others. Individuals higher in the organizational hierarchy, and female employees were more likely to believe that discriminatory practices were an ethical concern. In addition, employees with a larger number of clients outside of the organization were more supportive of the need to maintain strict confidentiality in business dealings. Employees'' (...) awareness and use of the organization''s code of conduct generally proved to be poor predictors of ethical values. Other analyses revealed that a variety of sociodemographic factors, job characteristics and ethical values predicted specific areas of training needs in ethics. (shrink)

This paper provides a philosophical analysis of the Price equation and its role in evolutionary theory. Traditional models in population genetics postulate simplifying assumptions in order to make the models mathematically tractable. On the contrary, the Price equation implies a very specific way of theorizing, starting with assumptions that we think are true and then deriving from them the mathematical rules of the system. I argue that the Price equation is a generalization-sketch, whose main purpose is to provide a unifying (...) framework for researchers, helping them to develop specific models. The Price equation plays this role because, like other scientific principles, shows features as abstractness, unification and invariance. By underwriting this special role for the Price equation some recent disputes about it could be diverted. (shrink)

Argues that many claims by theists are based on their misunderstanding of science. He looks at the specific parameters and shows that plausible reasons can be found for the values they have within the existing standard models of physics and cosmology.

There has been a longstanding bias in the study of spoken language towards using writing to analyse speech. This approach is problematic in that it assumes language to be derived from an autonomous mental capacity to assemble words into sentences, while failing to acknowledge culture-specific ideas linked to writing. Words and sentences are writing constructs that hardly capture the sound-making actions involved in spoken language. This book brings to light research that has long revealed structures present in all languages but (...) which do not match the writing-induced concepts of traditional linguistic analysis. It demonstrates that language processes are not physiologically autonomous, and that speech structures are structures of spoken language. It then illustrates how speech acts can be studied using instrumental records, and how multisensory experiences in semantic memory couple to these acts, offering a biologically-grounded understanding of how spoken language conveys meaning and why it develops only in humans. (shrink)

In this fascinating and accessible book, physicist Victor J. Stenger guides the lay reader through the key developments of quantum mechanics and the debate over its apparent paradoxes. In the process, he critically appraises recent metaphysical fads. Dr. Stenger's knack for elucidating scientific ideas and controversies in language that the nonspecialist can comprehend opens up to the widest possible audience a wealth of information on the most important findings of contemporary physics.

This article analyzes the view of evolutionary theory as a theory of forces. The analogy with Newtonian mechanics has been challenged due to the alleged mismatch between drift and the other evolutionary forces. Since genetic drift has no direction several authors tried to protect its status as a force: denying its lack of directionality, extending the notion of force and looking for a force in physics which also lacks of direction. I analyse these approaches, and although this strategy finally succeeds, (...) this discussion overlooks the crucial point on the debate between causalists and statisticalists: the causal status of evolutionary theory. (shrink)

Many theists regard the claim that certain fundamental constants of nature are fine-tuned for life as the best scientific argument for the existence of God since Paley’s watch. Even atheist physicists find these so-called “anthropic coincidences” difficult to explain naturally and many think they need to invoke multiple universes and the so-called “anthropic principle” to do so. Certainly if there are many universes, fine-tuning is simple. Our universe is not fine-tuned for life. Life is fine-tuned to our universe. While multiple (...) universes are expected from modern cosmological theories, theists and some scientists object that invoking the unobservable is not science. Of course, God is unobservable too, so the best theists can claim is a standoff. (shrink)

Why does symbolic communication in humans develop primarily in an oral medium, and how do theories of language origin explain this? Non-human primates, despite their ability to learn and use symbolic signs, do not develop symbols as in oral language. This partly owes to the lack of a direct cortico-motoneuron control of vocalizations in these species compared to humans. Yet such modality-related factors that can impinge on the rise of symbolic language are interpreted differently in two types of evolutionary storylines. (...) 1) Some theories posit that symbolic language originated in a gestural modality, as in “sign languages”. However, this overlooks work on emerging sign and spoken language showing that gestures and speech shape signs differently. 2) In modality-dependent theories, some emphasize the role of iconic sounds, though these lack the efficiency of arbitrary symbols. Other theorists suggest that ontogenesis serves to identify human-specific mechanisms underlying an evolutionary shift from pitch varying to orally-modulated vocalizations (babble). This shift creates numerous oral features that can support efficient symbolic associations. We illustrate this principle using a sound-picture association task with 40 learners who hear words in an unfamiliar language (Mandarin) with and without a filtering of oral features. Symbolic associations arise more rapidly and accurately for sounds containing oral features compared to sounds bearing only pitch features, an effect also reported in experiments with infants. The results imply that, beyond a competence to learn and use symbols, the rise of symbolic language rests on the types of signs that a modality of expression affords. (shrink)

This paper analyses the structure of evolutionary theory as a quasi-Newtonian theory and the need to establish a Zero-Cause Law. Several authors have postulated that the special character of drift is because it is the default behaviour or Zero-Cause Law of evolutionary systems, where change and not stasis is the normal state of them. For these authors, drift would be a Zero-Cause Law, the default behaviour and therefore a constituent assumption impossible to change without changing the system. I defend that (...) drift's causal and explanatory power prevents it from being considered as a Zero-Cause Law. Instead, I propose that the default behaviour of evolutionary systems is what I call the Principle of Stasis, which posits that an evolutionary system where there is no selection, drift, mutation, migration, etc., and therefore no difference-maker, will not undergo any change (it will remain in stasis). (shrink)

El deseo y oraciones de Juan XXIII pidiendo que el Vaticano II fuera un Pentecostés para la Iglesia, fue ampliamente escuchado por el Señor. El Vaticano II fue una auténtica irrupción del Espíritu sobre la Iglesia, un acontecimiento salvífico, un kairós. Hay un “antes” un “después” del Vaticano II.

Due to its high degree of complexity and its historical nature, evolutionary biology has been traditionally portrayed as a messy science. According to the supporters of such a view, evolutionary biology would be unable to formulate laws and robust theories, instead just delivering coherent narratives and local models. In this article, our aim is to challenge this view by showing how the Price equation can work as the core of a general theoretical framework for evolutionary phenomena. To support this claim, (...) we outline some unnoticed structural similarities between physical theories and evolutionary biology. More specifically, we shall argue that the Price equation, in the same way as fundamental formalisms in physics, can serve as a heuristic principle to formulate and systematise different theories and models in evolutionary biology. (shrink)

What are the laws of physics? -- The stuff that kicks back -- Point-of-view invariance -- Gauging the laws of physics -- Forces and broken symmetries -- Playing dice -- After the bang -- Out of the void -- The comprehensible cosmos -- Models of reality.