Chapter 6 and 7 Wittgenstein Quiz

Chapter 6+7 Quiz

1. 1.As I understand them, atomic propositions are propositions that are, like atoms, reduced to their smallest form. They cannot be further analyzed or broken down. The second half of the question is alluding to the idea that atomic propositions make up everything; they “construct” words and symbols, and in order to fully understand those words and symbols one must first understand and comprehend the building blocks.

2. The idea of something being in two places at once or of two particles being in the same place at the same time is what Ramsey refers to as impossibility. To him, this idea is concerned with physical science. He contradicts Wittgenstein’s view of it being related to the needs and concerns of logic. These ideas are illogical when stated, but can be attempted to be explained through physics.

3. Up until he wrote his third publication, Wittgenstein’s view of language (as described in Tractacus) was that the inexpressible should not be expressed. Now, under the guidance of Ramsey, he in a way rewrote his entire philosophy. He no longer thought of the one logical form (which Ramsey rejected) but of how language an logic can be underscored in philosophical propositions (something he did not believe in before).

4.This is Wittgenstein’s own writing, I believe. He is saying that instead of meticulously stating how to solve a philosophical problem or dilemma, one must describe its nature completely. Description is a much more beautiful word than explanation. It implies a holistic approach to a philosophical issue—one that, through language, attempts to bring about complete understanding.


5. Uebersicht! Hurrah! Technically, uebersicht means oversight, but the book had a different definition that I interpreted as “reaching for clarity.” Monk talks about Goethe, and his morphological approach to science. Wittgenstein did the same thing with language (Goethe was very influential to him). I think this means that he tried to make language beautiful while having it maintain its logical undertones.

Chapter 4 and 5 Wittgenstein Quiz

1 1. This quote, from proposition 3.143, is alluding to Wittgenstein’s idea that while words may physically be the same (have the same sign), they may have different meanings (or symbols). Facts become muddled because of writing. When something is written down, it can confuse the meaning of a proposition more than when it is spoken.

2. 2. Philosophical confusion arises out of the misunderstanding of logical language. As stated above, words and symbols differ, though people see them many times as being synonymous. The signs, in a way, can disguise the symbols and their true meanings. The example that is used is “John is green” versus “John is Green.” The “is” in these sentences have the same sign but different symbols. The first describes John and the second identifies him.

3. 3. Tautologies are sentences/statements/propositions that are always true because they cannot not be true. They oppose contradictions. The book uses the tautology that it is either raining or not raining. This sentence is true; it is senseless in the fact that it is obvious, but it is not nonsense because it is an essential element of the philosophical logical process.

4. 4. Logic, ethics, aesthetics, and religion all belong to the transcendental realm of philosophy because they go beyond understanding. They cannot be put into words. Writing about these things would be like writing about something that cannot be written about. I like to think that propositions are not strong enough to hold the words that would compromise logic, ethics, aesthetics, and religion.

5. 5. Wittgenstein thought philosophy was confusing, muddled, and had many aspects that could not even be expressed. He wanted to clean up the problems of philosophy. The scientific method is very exact and structured. Wittgenstein would never have supported the idea of a philosophical scientific method because he didn’t believe that philosophy is a science. It is a way of life.

Kant's Ethics

I was really intrigued by Kant's ethics. Most of the time, when confronted with an ethical dilemma, I ask myself, "What should I do?" The reading, however, states that Kant does not focus on this question, but rather the one that discusses what a person should do in the face of temptations, like a man tempted to commit adultery. But what if you are not tempted. What if you are merely dumbfounded as to what to do? What if you are torn in half and do not know which way to go, are not tempted in a certain direction? Surely there are choices like that as well.

I really liked the section about the reasons we think about ethics. Wolff says that they are 1) to discover an absolutely certain proof of the moral principles that we are already convinced are true. 2) we don't know what is right. 3) the search for the good life. I am a bit confused about what the good life really means. The book states that the good life "combines virtue and happiness in true human fulfillment," but what is that really? I want to live a good life, but to do that do you not have to be able to solve hard cases and be happy with your decision? Because I feel I would be unhappy with any hard case solution, because a hard case is hard because the solution is not perfect. How can life then be truly good? It confuses me.

I Ching Translation and Interpretation

My question that I asked the I Ching was whether or not I should quit the school play. I asked this for a numerous amount of reasons. Firstly, quitting would free up my schedule immensely. I would be able to do all my work, study, tutor, and actually have free time for the first time in a long time. There is so much I would do with that time--relax, read for fun, catch up on months of sleep deprivation. It would be the healthier choice for me, especially in light of recent health slip-ups. Secondly, I asked because quitting would also mean leaving my last possible show with a theatre department whose quirks and bonds I have grown to love. I have been very conflicted this past week, and I was hoping the I Ching would be able to shed light on where I should go.

My first hexagram came out to be number 15 (Ch'ien / Modesty). The translation speaks of how a modest man goes through with his commitments. "The superior man can carry out his work to the end without boasting of what he has achieved." This suggests that I should go through with the play, that I should stick to what I have decided to do and carry it through to the end. The translation goes on to describe the image of modesty and how the "superior man reduces that which is too much." Well, in this case, maybe I shouldn't do the play. The play may be too much for me, and a modest person would strike a reasonable balance, according to the translation. The third line's translation states: "A superior man of modesty and merit carries things to conclusion." This again suggests that I should go through with the play. Basically, this hexagram is confusing me further. What is the I Ching suggesting I do? And how do I do it?

My second hexagram is number 52 (Kên / Keeping Still, Mountain). This signifies what I am moving towards. It sheds light on the modesty hexagram. The translation states that the stillness a man may strive for is similar to that of a mountain and focuses on the "problem of achieving a quiet heart." I interpret the stillness as stillness of mind and body. I have not had that in a very long time, and only through quitting will I get that. Since this hexagram sheds light on the first, I think the first one is telling me to "reduce that which is too much." This is the appropriate path to take, I think. Well, I will see next week whether or not the I Ching has proven to be true.

Qi Gong Reflection

On Friday our class underwent the Qi Gong meditation. It was led by a Chinese meditation master who was taped over by someone explaining the directions in English. At first, I was really into the meditation. I closed my eyes, raised my hands, and participated. With time, however, it got harder. I began to look out the corners of my eyes to see if others were struggling; they were. It was very difficult. I was very impressed by a couple of people, especially Mr. Summers and Alex. They were able, I think, to truly enter the Qi Gong meditative state. I admire them for that. So much of me wanted to succeed, but I just couldn't do it this time. Maybe it takes practice. I was however, able to find peace in the silence, broken only by the voice of the meditation master, telling me to take deep breaths. I did.

Poesia Eres Tu

¿Qué Es Poesía?

¿Qué es poesía?, dices mientras clavas
En mi pupila tu pupila azul.

¡Qué es poesía! ¿Y tú me lo preguntas?
Poesía eres tú.

The Sublime

After days and days of discussion in class of various philosophers and their views of the sublime, I have finally come to my own realization of what the sublime is.

For Edmund Burke, it is the "aim of art." He discusses the astonishment that sublimity in art supplies without fear. Kant reiterates this, saying that the sublime "allows us to remain without fear in a state of security." Kant splits the sublime into mathematical and dynamical categories, the first affecting our perception and the other the power we have in relation to that piece of art.

I was unsure about what art piece to use from the field trip, but after rereading the information on Kant and Burke I decided that I needed to write about something from The Evolving Universe exhibit at the Natural History Museum. Those pieces, pictures of our galaxies and galaxies light years away, are art in its most raw and powerful form: the beautiful and sublime universe.