[Membroj] Wittgenstein vs. Esperanto again, oy!

[Ralph Dumain]

Tradition and individuality essays (synthese library 221)

Auteur(s) : NYIRI
Date de parution: 08-1992
Langue : ANGLAIS
192p. Hardback
Etat : Disponible chez l'éditeur (délai de livraison : 10 jours)


A volume of essays on the themes of tradition, 
oral communication versus literal communication, 
Wittgenstein, and computers. The later 
Wittgenstein is shown to be on the one hand a 
traditionalist, and on the other hand, along with 
Heidegger, a philosopher of postmodern -- 
secondary -- orality, yearning for bygone, 
premodern times -- the times of primary orality. 
Under conditions of primary orality traditions 
fulfilled the specific cognitive role of 
conserving information -- a role subsequently 
taken over by writing, and today by electronic 
data processing. The message of the volume is 
that the Western values of individuality and 
critical thinking are intimately bound up with 
the technology of writing. It offers arguments in 
favour of the standards and techniques of 
classical education even under conditions of, 
indeed as a foundation for, the emerging computer culture.

Preface. 1. Wittgenstein's New Traditionalism. 2. 
Wittgenstein 1929-31: Conservatism and 
Jewishness. 3. Collective Reason: Roots of a 
Sociological Theory of Knowledge. 4. Some Marxian 
Themes in the Age of Information. 5. Tradition 
and Practical Knowledge. 6. `Tradition' and 
Related Terms: A Semantic Survey. 7. Historical 
Consciousness in the Computer Age. 8. On 
Esperanto: Usage and Contrivance in Language. 9. 
Heidegger and Wittgenstein. 10. Writing and the 
Private Language Argument. Bibliography. Indices.

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I should look this up some time. Wittgenstein 
hated Esperanto as much as he hated Carnap, and 
for the same reason, i.e. a hatred of reason. In 
Culture and Value Wittgenstein, as a language 
mystic, expresses his visceral disgust at the 
very existence of Esperanto. Such nausea at the 
very thought of Esperanto is characteristic of 
right-wing thought, and one can be a 
right-winger--i.e. irrationalist-- in philosophy, 
even without being one in politics.



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