共查询到20条相似文献，搜索用时 15 毫秒
1.
Training and Mastery of Techniques in Wittgenstein's Later Philosophy: A response to Michael Luntley
《Educational Philosophy and Theory》2013,45(5):678-694
Responding to Michael Luntley's article, ‘Learning, Empowerment and Judgement’, the author shows he cannot successfully make the following three moves: (1) dissolve the analytic distinction between learning by training and learning by reasoning, while advocating the latter; (2) diminish the role of training in Wittgenstein's philosophy, nor attribute to him a rationalist model of learning; and (3) turn to empirical research as a way of solving the philosophical problems he addresses through Wittgenstein. Drawing on José Medina's analysis of the fundamental role of training in Wittgenstein's later philosophy, the paper offers a tour of key passages in the Investigations and other works to develop an understanding of what Wittgenstein meant by ‘mastery of techniques’. In opposition to Luntley's liberal‐individual, or his subject as rational agent, the author explores Wittgenstein's non‐foundationalist, forms of life approach to how we act with agreement. More effort must be given to differentiating Wittgenstein's view from that of the analytic school, which Luntley appears to echo despite his criticism of the analytic divide. 相似文献
2.
维特根斯坦在多大程度上受到了弗雷格、罗素对维特根斯坦的激发,这一直都是学界争论的问题。以实证的方法论证这种激发不会影响维氏哲学的独创性,而更加深了对维氏哲学的理解。 相似文献
3.
Tacit Teaching 总被引：1，自引：1，他引：0
This essay reflects upon certain aspects of Wittgenstein's own practices as a teacher. Doing philosophy always took priority for Wittgenstein, whether this was in oral or written form: it was important to show the deep puzzles in our language (and our culture and thinking) as a step toward dissolving them. In this respect, one can teach only as a guide; it is a matter of showing more than saying.
Wittgenstein's approach suggests a model that I will call tacit teaching . Tacit teaching refers to the many forms of informal instruction—some intentional, some unintentional, and some difficult to categorize simply as one or the other—by which skills, capacities, and dispositions are passed along within a domain of practice. Wittgenstein repeatedly uses the language of signposts, of wandering through a city, of being lost and finding one's way, of needing a guide, of learning how to go on by one's self, to refer to the complex web of knowledge and understanding that allows successful autonomous practice in some discipline: most pertinently, in the context of Wittgenstein's own teaching and writing, the discipline of doing philosophy, but with clear reference to teaching and learning in other complex and ill-structured domains as well. 相似文献
Wittgenstein's approach suggests a model that I will call tacit teaching . Tacit teaching refers to the many forms of informal instruction—some intentional, some unintentional, and some difficult to categorize simply as one or the other—by which skills, capacities, and dispositions are passed along within a domain of practice. Wittgenstein repeatedly uses the language of signposts, of wandering through a city, of being lost and finding one's way, of needing a guide, of learning how to go on by one's self, to refer to the complex web of knowledge and understanding that allows successful autonomous practice in some discipline: most pertinently, in the context of Wittgenstein's own teaching and writing, the discipline of doing philosophy, but with clear reference to teaching and learning in other complex and ill-structured domains as well. 相似文献
4.
Michael A. Peters 《Educational Philosophy and Theory》2019,51(8):767-778
Ludwig Wittgenstein was a reclusive and enigmatic philosopher, writing his most significant work off campus in remote locations. He also held a chair in the Philosophy Department at Cambridge, and is one of the university’s most recognized even if, as Ray Monk says (1990, 401), ‘reluctant professors’ of philosophy. Paradoxically, although Wittgenstein often showed contempt for the atmosphere at Cambridge and for academic philosophy in particular, it is hard to conceive of him making his significant contributions without considerable support from his academic colleagues, his research fellowship and later teaching career at Cambridge. It is this conflicted relationship we explore, between the revolutionary thinker and his base within an educational institution. Starting from a brief biographical sketch of Wittgenstein’s academic life at Cambridge, including his involvement as a student and faculty member in the Moral Sciences Club, we look at how he reconceived the role of philosophy throughout this period of creative antagonism. Throughout his work, from the early Tractatus to his ‘Lecture of Ethics’, and again later in his Philosophical Investigations, Wittgenstein drew a boundary between empirical science and philosophy: the latter defined as an investigation of language and the limits of meaning. Seldom at home at the university, he was also at odds with his chosen field, offering a therapeutic approach that allows readers ‘to stop doing philosophy when they want to’ (PI §132). We conclude our investigation of Wittgenstein’s relationship with the university and academic philosophy with insights from Pierre Hadot on philosophical inquiry as a vital part of the bios, a form of life that is the life-blood of academia. Hadot offers insights on Wittgenstein’s self-limiting narratives as a crucial aspect of what makes universities such important and enduring institutions, in spite of the vitriolic criticism they draw from iconic members like Wittgenstein. 相似文献
5.
路德维希·维特根斯坦（Ludwig Wittgensten,1889-1951）是分析哲学的重要代表.“语言批判”是贯穿维特根斯坦哲学发展的一条主线,他倡导通过语言分析解决和消除传统哲学问题,提出“语言图像论”和“语言游戏说”两种不同的理论.语言图像论到语言游戏说的转变,使分析哲学由对语言的逻辑分析走向了对语言的语用分析.立足于“语言图像论”和“语言游戏说”,分析维特根斯坦的哲学思想、思想的转变以及其思想在西方哲学中的影响. 相似文献
6.
Christina Erneling 《Interchange》1993,24(4):341-351
The Philosophical Investigations starts with a quotation from St. Augustine on language learning. The usual reconstruction of Wittgenstein's criticism of St. Augustine's view on language focusses on meaning — that is, the picture theory which he had in common with Wittgenstein's own earlier views. This paper shows that Wittgenstein in discussing ostensive definition, understanding, and the private language argument also attacks St. Augustine's notion of learning. In recent years the Augustinian conception has been resurrected in cognitive theories postulating an innate language of thought (e.g., Fodor), making Wittgenstein's claims that this conception of learning is paradoxical very relevant. 相似文献
7.
Norm Friesen 《Educational Philosophy and Theory》2017,49(1):68-77
As a landmark philosopher of language and of mind, Ludwig Wittgenstein is also remarkable for having crossed, with apparent ease, the ‘continental divide’ in philosophy. It is consequently not surprising that Wittgenstein’s work, particularly in the Philosophical Investigations, has been taken up by philosophers of education in English. Michael A. Peters, Christopher Winch, Paul Smeyers and Nicholas Burbules, and others have engaged extensively with the implications of the later Wittgenstein’s philosophy for education. One challenge they face is Wittgenstein’s use of the word ‘training.’ It appears throughout his discussions of language learning and in his periodic references to education. This is made all the more problematic by realizing that the German term Wittgenstein uses consistently is Abrichtung, which refers to animal dressage or obedience training, which is currently used in sadomasochistic practice, and which also connotes also the breaking of an animal’s will. I argue that this little-recognized fact has broad significance for many important Wittgenstinian insights into education. I conclude by considering how an unflinching recognition of the implications of Wittgenstein’s word choice might cast him as a pessimistic or tragic philosopher of education and upbringing—following German-language traditions—rather than as thinker more compatible with progressive Anglo-American perspectives. 相似文献
8.
言语行为理论中的语言规则 总被引：1，自引：0，他引：1
虞龙发 《上海师范大学学报(哲学社会科学版)》2003,32(1):47-50
维特根斯坦的早期和晚期的思想虽有变化 ,但其一直关注语言的规范和界限。他早先提出的图式说让位于工具说和游戏说 ,给以后的研究言语行为理论的语言哲学家奠定了基础。在维特根斯坦那里 ,语言被比作一箱木匠工具 ,其中各种工具都有自身的特殊功能和运用技巧。语言也好比各种游戏 ,每一种游戏都有各自的设施、规则以及胜败标准。假如需要 ,而且具备了创造能力 ,当然还可以无限地增加新工具和新游戏。维氏的观点给英美语言哲学家奥斯汀和塞尔以启发 ,他们进而提出了自己的言语行为理论以及语言规则观点。如何使用语言 ,怎样认识语意和语用之间的关系问题 ,言语行为理论倡导者提出了自己的语言规则说。本文在介绍言语行为理论中的语言规则中 ,把维特根斯坦的日常语言哲学的观点同言语行为的学说联系起来加以分析 ,使人们看到其中的来龙去脉 ,对当代西方语言哲学有个新认识 相似文献
9.
In a recent essay, Tasos Kazepides has used the later Wittgenstein's account of religious beliefs as either 'superstitions' or non-rational to condemn such beliefs as 'doctrines'. By this term he means teachings which close minds to alternative truth-claims. In this paper we criticise his interpretation and use of Wittgenstein and argue that, far from closing minds, an appropriate education in religious beliefs can open minds to possible realms of existence unconsidered in other subjects of the curriculum. 相似文献
10.
外在主义通常被认为是认知科学和现象学“彻底逆转”后的走向与发展成果。然而文章认为,外在主义在分析哲学中有其存在论基础与根源,尤其在维特根斯坦的哲学叙述中表现得最为明显。维特根斯坦通过语词符号的形而上学研究介入对预期、意义、信仰等内在意识状态或过程之具体概念的逻辑分析中,并与此同时对传统的内部意识模型进行了彻底的消解与批判。从其整个分析哲学的发展历程来看,外在主义思想发微、凸显于前期维特根斯坦向后期维特根斯坦转变的过程中。在分析哲学这种走向的影响下,外在主义思想成为未来哲学理论研究的生长点和出发点,揭示并体现了维特根斯坦哲学“理论维度丰富性”和“历史影响广泛性”的后现代意义。 相似文献
11.
陈波 《湘潭师范学院学报(社会科学版)》2001,(3)
冯·赖特的学术研究范围十分宽广，具体涉及归纳逻辑、哲学逻辑、伦理学和行动理论、心智哲学、文化哲学和维特根斯坦研究等众多领域，并且大都卓有建树。其学术研究的特点是融通分析哲学和欧洲大陆哲学，是当今世界上处于分析传统和诠释学传统之间的杰出哲学家。 相似文献
12.
David Simpson 《Educational Philosophy and Theory》2014,46(6):624-639
AbstractWittgenstein constantly invokes teaching, training and learning in his later work. It is therefore interesting to consider what role these notions play for him there. I argue that their use is central to Wittgenstein’s attempt to refute cognitivist assumptions, and to show how normative practices can be understood without the threat of circularity, grounded not in a kind of seeing, but in doing, and the natural reactions of an organism. This can generate a worry that Wittgenstein’s position is quietist and anti-critical: critique, as a challenge to the taken-for-granted grammar of our language game, is technically meaningless. I argue that Wittgenstein does not rule out critique. His own practice demonstrates that critique is possible, but takes place within a language game, and its status as critique is always subject to challenge in the agora of a discourse. 相似文献
13.
Some philosophers of education think that there is a pedagogically informative concept of training that can be gleaned from Wittgenstein's later writings: training as initiation into a form of life. Stickney, in ' Training and Mastery of Techniques in Wittgenstein's Later Philosophy: A response to Michael Luntley' takes me to task for ignoring this concept. In this essay I argue that there is no such concept to be ignored. I start by noting recent developments in Wittgenstein scholarship that raise serious issues about how we should handle the translation of Arbrichtung and arbrichten. I then concentrate on the substantive philosophical issues about the very idea that training can have a pedagogically productive role in education. I show that what work training does is a function of the prior skill set of the trainee. This means that we have to endorse some form of rationalism and acknowledge that the learner can only respond to training if they already possess sufficient mental equipment to generate the appropriate responses. 相似文献
14.
张天圣 《黑龙江教育学院学报》2006,25(5):21-23
后期维特根斯坦认为哲学的性质是纯粹描述的,这既不同于他前期哲学所认为的哲学是逻辑分析的活动,也不同于以建立理论体系为己任的传统哲学。当他把哲学归结为描述时,也就表明哲学不能是一种理论。 相似文献
15.
GEORGINA EDWARDS 《Journal of Philosophy of Education》2019,53(4):669-687
Wittgenstein explores learning through practice in the Philosophical Investigations by means of an extended analogy with games. However, does this concern with learning also necessarily extend to education, in our institutional understanding of the word? While Wittgenstein's examples of language learning and use are always shared or social, he does not discuss formal educational institutions as such. He does not wish to found a ‘school of thought’, and is suspicious of philosophy acting as a theory that can be applied to other areas of life. While Wittgenstein's focus on developing independent thinking was neither individualistic nor anti‐institutional, it did, however, focus on developing the thinking of his students rather than theorising about how this could be applied on a large scale. An analysis of Hermann Hesse's novel, The Glass Bead Game will help us to pick up where Wittgenstein deliberately left off—thinking about how (or if) one can institutionalise learning methods that encourage thinking for oneself. These differences in the writers’ treatment of education will become evident in the differences between their game analogies. While language‐games combat our ‘craving for generality’ in Philosophical Investigations, the Glass Bead Game represents this craving, and how it manifests itself throughout history in disciplines other than logic and philosophy of language. It also represents the potential for institutions to become insular, exclusive communities. 相似文献
16.
Christopher Winch 《Educational Philosophy and Theory》2019,51(1):63-69
The view of Wittgenstein as a ‘tragic’ philosopher of education is examined. Friesen’s claim rests on an interpretation of the way in which Wittgenstein uses the German term ‘Abrichtung’. This involves the claim that Wittgenstein saw training activities closely analogous to the breaking of an animal’s will. Close examination of various of the later texts of Wittgenstein and comparison of the original German with the English translation does not bear out this claim. Wittgenstein used ‘Abrichtung’ and related terms in his own way and for his own purposes. The picture that emerges from an overview of Wittgenstein’s use of these terms is that he sees training as a variegated rather than a single kind of activity. 相似文献
17.
为消解传统哲学问题,维特根斯坦对心灵与行为的相关问题做了专门论述。他在批评经验主义理论和叔本华哲学理论的基础上,在生活形式的背景下阐明了对该问题的基本看法。他一反视意欲为行动内在动因的传统观点,提出了意欲就是行动的全新看法。维特根斯坦意图再次告诉人们的是,要在生活形式中、在语言游戏中去理解和使用意欲和意图等概念。 相似文献
18.
《Educational Philosophy and Theory》2013,45(5):591-605
This paper argues that Wittgenstein considered himself an exile and indeed was a self‐imposed exile from his native Vienna; that this condition of exile is important for understanding Wittgenstein the man and his philosophy; and that exile as a condition has become both a central characteristic condition of late modernity (as much as alienation was for the era of industrial capitalism) and emblematic of literary modernism. The paper employs the notion of ‘exhilic thought’ as a central trope for understanding Wittgenstein and the topography or geography of his thought and suggests that philosophy might begin to recognize more fully the significance of location and place in order to come to terms internationalization, multiculturalism and globalization, and with postmodern notions of subjectivity that embrace aspects of the condition of being an exile. 相似文献
19.
陈道远 《乐山师范学院学报》2002,17(1):4-8
弗雷格、罗素、早期维特根斯坦所提出的指称理论以及后期维特根斯坦的“生活形式” ,说明了分析哲学具有一种实在的、“物”的认识的基础 ,后现代主义则使语言与物的界限消解了。但从逻辑上看 ,这种基础也是后现代主义得以存在的基础和发展的动力 ,同时也是它所要超越的对象 相似文献
20.
黄正华 《福建师范大学学报(哲学社会科学版)》2006,(5):40-46
维特根斯坦的反私人语言论证分两个步骤来进行,第一步依赖于反直指定义,而关键性的第二步则以对私人语言与公共语言的区分为前提.由于区分的标准实际难以给出,因此最终只能基于直接的反对私人语言,而这恰恰也是现代语言哲学的前提.从维特根斯坦的论证中可以找到现代哲学发展的新线索,同时也能看到他对一些传统哲学问题的重新表达和解答. 相似文献