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Abstract
Nobody could be more kosher than Jaakko Hintikka in the bracing climate of Anglo-American analytic philosophy. In the festschrift recently offered to him, nevertheless, Dagfinn Follesdal evidently thought nothing of writing as follows: “Heidegger’s main contribution to philosophy, it seems to me, is to focus attention on the idea that all human activity, all our ways of relating to the world, to one another and to ourselves, contribute to constituting the world”. A few pages further on he writes: “Heidegger’s analyses of the many ways in which we may relate to the world . . . anticipate in many respects some of Wittgenstein’s later analyses of forms of life”. That last statement, of course, implies a somewhat controversial reading of Wittgenstein’s later work. The only point here, however, is that, for an analytic philosopher, such statements as those just quoted represent an unprecedentedly positive assessment of Heidegger’s work. This is of particular interest to students of recent theology, both Protestant and Catholic, where, for better or for worse, Heidegger’s influence has been considerable.
Scandinavian philosophers have always been well placed, culturally and linguistically, to mediate between the analytic and the phenomenological camps into which philosophers are still largely divided. Roughly speaking, the genealogy of the analytic line begins with Frege (1848 - 1925) and runs through Bertrand Russell, Wittgenstein and Carnap to such philosophers as Quine, Donald Davidson, Elizabeth Anscombe and Michael Dummett. The alternative line descends from Hegel (1770 - 1831), deviates by reaction into Kierkegaard and Marx, and is disseminated diversely through Nietzsche, Heidegger, Merleau-Ponty and Sartre, to such contemporaries as Foucault, Derrida, Gadamer and Habermas.
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- Copyright © 1982 Provincial Council of the English Province of the Order of Preachers
References
1 Hintikka, who teaches in Helsinki and in American universities, has given the John Locke Lectures in Oxford (1964) and was, with Donald Davidson, the editor of Words and Objections (1969), the most important set of essays on the work of WV Quine. His own festschrift appeared in 1979; my references are to pages 365 and 371.
2 Timothy Potts: ‘Metaphilosophy’, New Blackfriars, May 1968
3 Michael Dummett, Frege (1973); Charles Taylor, Hegel (1975)
4 Ingvar Horgby, Inquiry, 1959
5 Even, in sketchy fashion, in our own pages ‐ Cornelius Ernst, Words, Facts and God', New Blackfriar, July/August 1963; and Fergus Kerr, ‘Language and Community’, New Blackfriars, November 1967
6 Richard Rorty, Philosophy and the Mirror of Nature (1980)
7 According to Norman Malcolm's Memoir (p 69), Sraffa once made a Neapolitan gesture which greatly illuminated Wittgenstein; but there must have been a great deal more to it than that.
8 Now in Ludwig Witrgenstein: Personal Recollections (1981)
9 See the Preface to the Investigations: Wittgenstein made a mistake about the year. Nicholas Bachtin (1896 ‐ 1950) was a White Russian aristocrat who served in the French Foreign Legion before turning to classical studies in Paris and Cambridge. In 1945 he founded the linguistics department in Birmingham. His preference for Aristotle's sense of the particular over Plato's tyranny of the universals was so passionate that it must have been a topic of conversation with Wittgenstein. His brother, Mikhail Bachtin (1895–1973), who remained in Russia and disappeared for years, with his books on Dostoevsky (1929) and Rabelais (1965, but written in 1940), not to mention Marxism and the Philosophy of Language (1929) which he seems to have written under the name of V N Voloshinov, is now recognized as one of the greatest literary critics and theorists of our time.
10 Two recent books may be noted ‐ Language and Perception in Hegel and Wittgenstein by David Lamb (1979) and Marx and Wittgenstein by David Rubinstein (1981).
11 Roger Waterhousl!, A Heidegger Critique (Harvester Philosophy No 15); the substance appeared, much more cheaply, in Radical Philosophy nos. 25–27.
12 The New York Review of Books, 19 April 1979; Steiner's book is in the Fontana Masters series.
13 Mind, January 1976, p 67
14 Donald Davidson's formulation in his Essays on Action and Events, p 221
15 Sein und Zeit, p 179: my translationinterpretation.
16 Martin Heidegger: Basic Writings, edited by David Farrell Krell (1978); Heidegger and Modern Philosophy, edited by Michael Murray (1978)
17 Anthony C Thiselton, The Two Horizons (1980). He has also made an interesting contribution to the recent report of the Church of England Doctrine Commission: Believing in the Church (1981).
18 The Piety of Thinking: Essays by Martin Heidegger, translated by Hart, James G and Maraldo, John C (Indiana University Press: Bloommgton and London, 1976)Google Scholar, of which this is a somewhat belated review.
19 Karol Wojtyla's special subject ‐ see The Acting Person (1979)
20 Faith and Understanding (1969), p 53
21 In Philosophy of Logic (1976), p 262