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2 - Wittgenstein's Philosophy after the Disaster

Published online by Cambridge University Press:  12 September 2012

Christopher Robinson
Affiliation:
Clarkson University New York
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Summary

The sickness of a time is cured by an alteration in the mode of life of human beings, and it was possible for the sickness of philosophical problems to get cured only through a changed mode of thought and life, not through a medicine invented by an individual.

(Wittgenstein 1967: 132)

Introduction

Where is the disaster in Wittgenstein's writing? Where are the protracted reflections on what humans are capable of doing to one another found in contemporaries and near-contemporaries like Adorno, Sartre, Merleau-Ponty, Bataille, Benjamin, Russell, Arendt, and even Heidegger? Where are the meditations on scenes of horror from the wars, pogroms, purges, the Holocaust, Hiroshima and Nagasaki? Did Wittgenstein think these scenes too sacred to be appropriated and profaned by philosophy? Is the level of inhumanity unique to the twentieth century that edge separating speech from silence he posited in his Tractatus?

In my reading of Wittgenstein, he is categorized best with writers like Karl Kraus, George Orwell, Samuel Beckett, Primo Levi, and George Steiner who observed and argued that language was the first victim and best measure of the damage done by exposure to, and use in, totalitarianism, total war, and abject horror. Wittgenstein opposed those philosophers who believed language has an essence (religious, ontological, cognitive, and so on) impervious to damage in human time. But he also went further than those like Orwell and Arendt, who measured the harm done to language in term of decreased and profaned vocabulary, mangled grammar, hateful graffiti, and flights of political escapism in the form of euphemism and overly academic prose.

Type
Chapter
Information
Wittgenstein and Political Theory
The View from Somewhere
, pp. 44 - 65
Publisher: Edinburgh University Press
Print publication year: 2009

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