JEREMY BELL, "Elizabeth Anscombe's Wittgensteinian
Third Way in Philosophy of Mind: A Thomist Critique.
And here a second Wittgensteinian
notion attracts Clark, this time a passage from the Tractatus (1921) that lays out the implications for representation (and for truth) in a world of forms rather than a world of objects, which he (Clark) ingeniously brings to bear on the crisis of Cubist space after World War I.
In a roughly Wittgensteinian
vein, we learn by example how to navigate a moral world--how to respond to the emotional distress around us, what emotions are appropriate or inappropriate, and so on.
It might be suggested at this point that the above arguments simply reiterate standard points about the difficulty, if not impossibility, of limiting power in a centralized regime, and that they do not raise any special Wittgensteinian
problem about meaning.
distinctions with which Lewis was unfamiliar, Anscombe roundly criticized Lewis's argument in the third chapter of Miracles (1947) that naturalism is self-refuting.
Two additional dimensions of Lindbeck's Wittgensteinian
notion of incommensurability can help those looking to discover meaning in interreligious conversations.
But perhaps she could reply along Wittgensteinian
In addition, it also effortlessly surpasses the analytical rigor of Wittgensteinian
logic and eradicates all discrepancies between "essentialism" and "existentialism" on a highest possible ontological level.
then describes a Wittgensteinian
approach to conversion: "At some point later in life, we might overthrow this world-picture in favor of another, but this would be adopting a whole new way of seeing nature, a conversion experience" (45).
Euben and Zaman hope that a Wittgensteinian
definition of 'Islamism,' which stipulates "family resemblances" rather than fixed attributes, will reinforce their argument about its heterogeneity.
Either way, the second epigraph suggests that "mainstream science" and Wittgensteinian
cynics have yet to match poets and artists as students of the human/animal divide.
In fact, Geertz and many other cultural and linguistic anthropologists, discourse and conversation analysts, and cultural, discursive and narrative psychologists in the wake of Vygotsky and Bruner, have essentially contributed to carrying out the Wittgensteinian
turn in our understanding of mind and culture.