Wittgenstein & Heidegger

UTAS Philosophy Society

Reading Group
Semester 2, 2013

Isaac Foster Sophie Jarman

hermeneutics and gender theory.com | 0457 120 886 Sophie Jarman is a second-year Classics major. his restlessness. while we help each other to reach an understanding of their works. mind and language. which are generally held to be their best. I’m reading Philosophy. Classics. Her primary love is her poetry and short prose. Other works may come during our reading. in Ireland. and creative production (toot your horn if you’re into structuralism and post-structuralism). yet it is a work from Heidegger’s first. the ascetic AustrianBritish philosopher of logic. More on that soon. Language. and the Social/Philosophical anthropology of human nature. Wittgenstein and Heidegger particularly interest me because of the existential implications of their approaches to epistemology and ontology. 1859-1938) and as often. Philosophical Investigations (1953). in his cabin in Todtnauberg.” Reading Course Description This reading group examines the work and legacy of two philosophers tied for the title of ‘most influential of the 20th century’: one. Both underwent two distinct ‘turnings’ in their career. Her focus is on an intersectional reading of history and sexuality through Hegelian dialectics and Heideggerian thought. Of her tendencies as a reader and a writer: “The late Roman Republic is my great passion and influence. Being and Time (1927) and Wittgenstein’s second. his meter. and elsewhere alone in Austrian trenches. integration. Sophie Jarman | sophie. The life of Cicero is a constant influence on how I write. the German philosopher of ontology. Neuroscience and Zoology at UTAS. language and metaphysics. up the Lustrafjord branch of the Sognefjord in Eastern Norway. who worked sometimes in Cambridge alongside Bertrand Russell (1872-1970). Ludwig Wittgenstein (1889-1951). . denotation of vocabulary in Critical Theory. Martin Heidegger (1889-1976). the other. his inflections. and for their relevance to Philosophy of Mind. who presided at the University of Marburg and Freiburg (following his mentor Edmund Husserl.edu.au | 0498 964 521 I’m a second-year undergraduate from the Northwest Coast. I hope. or in a cabin in Skjolden. My main interests are in Philosophy of Mind.jarman@gmail.nicole.2 Contact details Reading Group Coordinators Name | E-Mail | Phone | A little about us Isaac Foster | iafoster@utas. in the Black Forest of Southwestern Germany. with interests in postmodernism. and throughout we’ll be directing you to debate and engagement with these philosophers across multiple media.

Symptoms: More on Private Language (Wt) Authenticity and Temporality (Hr) & Scattered thoughts on Philosophy of Mind (Wt) Temporality & Dasein (Hr) & Scattered thoughts on Philosophy of Mind (Wt) Dasein and History (Hr) & PI part 2: Unarranged thoughts on Mind. V. ‘Division One’. ‘Part I’. B&T (383-423) ‘Part I’. B&T (424-455) ‘Part II’. Sept 21st Sept. Friday ‘Part I’. Pt. II. § 65-91 24th August ‘Division One’. Friday ‘Part I’. II. Sat. Pt. PI. PI. Time. B&T (91-148) 6pm. Friday 19th October 6pm. II. PI. (456-488) ‘Part II’. grammar and ascription (Wt) Dasein. B&T. Pt. III. 67-90) 9am. 5th October 6pm. B&T (349-382) ‘Part I’. § 185-242 ‘Division Two’. PI. (169-224) 6pm. 16th August B&T (pp. III. V. IV. and critique of logical analysis (44-66) (Wt) Worldhood (Hr) & The general form of propositions. IV. Friday ‘Part I’. Pt. anxiety. Pt. PI. PI. 9am. Friday ‘Part I’. Friday ‘Part I’. VI. 11th October 9am. Sat. B&T (274-311) 6pm. B&T (149-168) 9am. I. grammar and ascription (Wt) Venue (TBC) Date (If TBC) ‘Introduction’ (pp. Pt. § I-IX ‘Division Two’. B&T (225-273) ‘Part I’. care. Pt. § 310-421 27th Sept. ‘Part I’. VI. PI. B&T (312-348) 9am. § 92-137 ‘Division One’. PI. Sat. § 422-570 ‘Division Two’. Pt. § XI-XIV Flexible . PI. § 1-20 ‘Division One’. Pt. § 138-184 30th August 13th Sept.3 Content Date 10th August Readings Topic The method of B&T (Hr) & The Augustinian picture of language (Wt) The phenomenology of dasein (Hr) & On Understanding: The Augustinian Picture pt.1-66) B&T 6pm Sat. I. Pt. B&T 7th Sept. Friday EXAM PERIOD ‘Division Two’. PI. PI. PI. Pt. language and rules (Wt) Being in the world with others (Hr) & Critique of ‘essentiality’ and ‘logical fixicity’ of language (Wt) More on Being and Thrownness (Hr) & Critique of ‘Understanding’ in Philosophy of Mind Dasein. Sat. § 571-693 ‘Division Two’. 25th October 9am. § 243-309 ‘Division Two’. and Hegel (Hr) & unarranged thoughts on Mind. § 21-64 ‘Division One’. and truth (Hr) & From Understanding to Rulefollowing: Is there any standard for correctness? (Wt) Dasein and death (Hr) & On Private Language (Wt) Authenticity (Hr) & Criteria vs.

Only human beings. Heidegger states that he will begin with a question of the meaning of the question of the meaning of being. 67-90) ‘Part I’.1-66) B&T ‘Part I’. Rocks don't "Exist" in the way he will speak of "Existence". § 1-20 On page one. What does Heidegger mean when he says that "The essence of Dasein lies in its existence" (42)? "Existence" will take on a special significance for Heidegger. § 21-64 In section 43. II. PI. (D) Analysed propositions and words are not necessarily more helpful or clearer than their unanalysed counterparts. Why is it that Dasein is "in each case mine?" (42). "exists". They are only "present-at-hand". which is the Being of entitites in this case. then? Heidegger says that Dasein is 'in' the world only as a way of being concerned with it (83). Dasein. Why? What does Heidegger mean by "Historicality is a determining characterisation for Dasein in the very basis of its being" (42)? What does Heidegger mean when he defines phenomenology as a way of letting "that which shows itself be seen from itself in the very way in which it shows itself from itself" (58)? Why phenomenology? What is it? Monday August 4th – Sunday August 11th Time and day of meeting: ‘Division One’. Pt. But Dasein is not 'in' the world in that way. I. (C) The process of analysis can be interminable and is thus impractical. Every seeking gets guided beforehand by what is sought" (24) In what was does this imply that "The meaning of Being must already be available in some way"? (25) What does he mean when he speaks of a "vague average understanding of Being" and why is it worth clarifying? He adds that every question must also be guided by what it is that is asked about (25). What does this mean? How is our concern with things in the world a way of being in the world that is fundamentally different from the way a bug is 'in' a box? Does the phrase ‘to give a damn' ring a bell here? . Which way. what does Wittgenstein identify as the meaning of a word? Which of the following is NOT an objection Wittgenstein raises against logical atomism? (A) It misuses the distinction between "simple" and "composite. B&T (pp. PI." (B) It fails to recognise the sharp difference between naming and describing.4 Book Readings Monday July 29th – Sunday August 4th Time and day of meeting: NO MEETING – READING WEEK ‘Introduction’ (pp. so we must investigate one specific entity –– the inquirer. Why? "Every inquiry is a seeking. says Heidegger. What does he mean when he speaks of authentic and inauthentic modes? Entities "present-at-hand" in the world can be 'in' one another as a beetle can be 'in' a box.

(D) None of the above.. B&T (91-148) ‘Part I’. (B) The different uses of a word share certain similarities. in terms of one's involvement in the world in its readiness-to-hand?. (D) Words from the same linguistic families share many traits. but have no defining characteristics. IV. (C) They are played with a ball. III. PI. What does Wittgenstein mean by "family resemblance"? (A) All words with the same root share a similar meaning." ? (89) Monday August 12 – Sunday August 18th Time and day of meeting: ‘Division One’. Pt.. How does one come to be oneself. (B) They have a fixed set of rules. § 92-137 Wittgenstein interrupts his discussion of understanding at 155 to launch an extended discussion of reading. (C) There is a certain "genetic code" that gives words their meaning. § 65-91 Which of the following is true of all games? (A) They are amusing. PI. What significance does this latter concept have for the former investigation? How does our concerned involvement with the world in its readiness-t-hand place me with other persons? How is our being-with-others based "upon what is a matter of common concern"? (159). What does Heidegger mean by contrasting the world insofar as it is ready-to-hand from the world present-at-hand? How does he argue that the world is primordially there for us as ready-to-hand rather than present-at-hand? How does the world in which its readiness-to-hand ultimately refer to Dasein itself as "the sole authentic 'for-the-sake-of-which'"? (117) How does the structure of the world in its readiness-to-hand constitute the significance of the world? How without such a structure would the world be empty of meaning? What then is meaning? How does Heidegger distinguish the spatiality of the world in its readiness-to-hand from a 'threedimensional multiplicity of possible positions which gets filled up with Things present-at-hand"? (136) Monday August 19th – Sunday August 25th Time and day of meeting: ‘Division One’. Pt. How is this sense of who one is that one acquires through one's involvement in the world in its readiness-to-hand possess an anonymous character that permits Heidegger to describe it as "the they"? .5 How is our knowledge of the world a form of being in the world? Why does Heidegger believe our knowledge of the world is founded on a modification of our original concern with the world? Why does he claim "the perceiving of what is known is not a process of returning with one's booty to the 'cabinet' of consciousness after one has gone out and grapsed it. B&T (149-168) ‘Part I’. to have an identity.

How do our moods disclose the world to us insofar as it matters to us? (177). How do moods disclose the way in which I find myself "thrown" into the world and this way disclose what Heidegger characterises as my "facticity"? How does fear illustrate Heidegger's analysis of moods as a way of being-in-the-world? How do we gain a kind of understanding of our Being-in-the-world through our "potentiality-forBeing"? How does this sense of understanding constitute a disclosure of the world to me? How is our understanding in this sense a form of what Heidegger calls "projection"? How is my state of mind wrapped up with my understanding and vice-versa? In what way are they essentially interconnected? How does the interpretation of something qua something constitute a "development of the understanding"? How is understanding. Pt.. § 138-184 What is a grammatical investigation? What purpose does it serve for Wittgenstein? (151) What is Heidegger getting at when he says that Dasein "is itself in every case its 'there'" and "is its disclosedness"? How do our moods constitute a way "Dasein is disclosed to itself prior to all cognition and volition"? (175). as Heidegger understands it. something from which it has already fallen away"? (220) How does my concerned absorption in the world constitute a falling away from myself as a unique existence? Monday September 2nd – Sunday September 8th Time and day of meeting: ‘Division One’. V.6 Monday August 26th – Sunday September 1st Time and day of meeting: ‘Division One’." (B) "Meant" in "I meant you should write '1002' after '1000.. PI. B&T (169-224) ‘Part I’." . depend on our understanding interpretation of the world? What does Heidegger mean in speaking of "idle talk"? How is Dasein "as factical Being-in-the-world . VI. § 185-242 Which of the following verbs is used differently from the other three? (A) "Believe" in "I believe that fire will burn me. B&T (225-273) ‘Part I’. PI. our capacity for language. itself an interpretation of the world? How does the assertion of a statement or judgement depend on what he calls "circumspective interpretation"? How does our capacity to speak intelligibly of things." (D) "Thinking" in "I am thinking of a number between one and ten.'" (C) "Expecting" in "I've been expecting you all day. Pt.

. but right now it has nothing to do with us. section 293 supposed to represent? (A) An insect collection (B) Pain behaviour (C) A person's knowledge of other people's sensations (D) A person's own inner sensations What are the problems that Heidegger sees in grasping Dasein "as a whole"? Why does Heidegger believe that we do not authentically experience death in our experience of the death of the other person? Why does he claim that "death is in every case mine . as Heidegger analyses it.. (D) A language used by low-ranking soldiers.. Pt.. I. bring us face to face with the "uncanniness" (234) of our existence and "individualises" (233) us? How is Dasein "ahead-of-itself"? Why does Heidegger characterise the Being of Dasein as "care" and what does he mean by this? What does Heidegger mean when he claims "only as long as Dasein is. Through Newton the laws became true . § 243-309 What is a "private language"? (A) A code according to which only certain people can communicate." (297) How does this phrase capture our everyday being-towards-death as a way of recognising the fact of death while also denying it as one's ownmost possibility? How does Heidegger distinguish the kind of certainty we have of death as an actual event that will befall us from the kind of certainty we have of death as a possibility that could strike us at any moment? How does our anticipation of death as our ownmost possibility make possible a form of authenticity for us in which "one becomes free FOR one's own death"? (308) Monday September 16th – Sunday September 22nd Time and day of meeting: ."? (269) What is the relationship between Dasein and the possibility of 'truth'? Monday September 9th – Sunday September 15th Time and day of meeting: ‘Division Two’."? (284) Has this changed the way you feel about death? Or how you think about death? In what way is death my "ownmost" possibility? What does Heidegger mean in discussing death as "the possibility of the absolute impossibility of Dasein" (294)? How is my being-towards-death disclosed in anxiety? "One of these days one will die too . (C) A language I invent that refers to my own inner sensations. (B) The inner monologue in my head. What is the "beetle" in the "beetle in the box" analogy of Part I. 'is there' Being? (255) Does this mean that things don't exist apart from our human involvement with things (a seemingly silly idea) or else what? What does Heidegger mean when he claims that "Before Newton's laws were discovered they were not 'true' .... B&T (274-311) ‘Part I’. it does not follow that they were false ...7 In what way does "anxiety". PI.

there goes an unshakable joy in this possibility. Pt. but an experience of a constitutive dimension of human existence? What is Heidegger getting at when he writes: "The Self." (358)? Monday September 30th – Sunday October 6th Time and day of meeting: ‘Division Two’. III. as existing. B&T (312-348) ‘Part I’. (B) We don't yet know how to apply the word "think" to a machine. PI. Pt. but it would take a great advance in our technology. which as such has to lay the basis for itself. B&T (383-423) ‘Part I’. Which of these questions has no clear application? (A) "Are these books my books?" (B) "Is this foot my foot?" (C) "Is this body my body?" (D) "Is this sensation my sensation?" How does Heidegger analyse the "voice of conscience" as a call to an authentic appropriation of our possibilities for Being? What are the formal characteristics of our experience of guilt. B&T (349-382) ‘Part I’.8 ‘Division Two’. "I believe that fire will burn me"? (A) It is nonsense. § 422-570 What does Wittgenstein say about the statement. PI. (D) Possibly. II. and yet. IV. § 571-693 . Pt. it must take over Being-a-basis"? (330) What does Heidegger mean by "resoluteness" and how does resoluteness answer the call of conscience to assume authentic responsibility for ourselves? Monday September 23rd – Sunday September 29th Time and day of meeting: ‘Division Two’. can NEVER get that basis into its power. (B) It does not state the kind of belief that can be called into question. § 310-421 What is the "private language argument"? To what extent is it an argument? To what extent does it deal with language? To what extent does it deal with privacy? What are we to draw from this discussion? What is the significance of Wittgenstein's use of criteria? What work does it do for him? What does Wittgenstein say on the question of whether a machine might ever be able to think? (A) It is logically impossible. for Heidegger? In what way does Dasein find itself the 'basis of a nullity' and how does this entail that Dasein IS guilty in its very Being in a way which enables us to make sense how our experience of guilt is an experience of more than just wrong-doing and regret. (C) A machine that can calculate already knows how to think on some level. (D) It is a state of the mind that is implanted at an early age and remains with us continuously throughout our lives. PI. (C) It is false. What is the "joy" that Heidegger speaks of as parallel with the anxiety of authenticity when he writes: "Along with the sober anxiety which brings us face to face with our individualised potentiality-forBeing.

(456-488) ‘Part II’.. Temporality is the primordial 'outside-of-itself' in and for itself. In what way is "care". (C) There is no difference between the two cases. "Temporality 'is' not an entity at all." (D) "The concept of a horse is not a concept." What does Wittgenstein mean when he says. "a rose has teeth in the mouth of the beast"? What is the significance of this statement? (XI. B&T (424-455) ‘Part II’." (B) "I believe it's raining. simply time itself as it is originally lived by Dasein as a matter of being present to the world in terms of its projection it itself into the future of its concerns on the basis of the situation in which it finds itself thrown (namely its past)? What does Heidegger mean when he claims.9 What determines that I am genuinely guessing the time and not just reciting empty words when I say. Pt."? (377) Monday October 7th – Sunday October 13th Time and day of meeting: ‘Division Two’. understood as the Being of Dasein. (D) The surrounding circumstances provide the context for determining the difference. I can never begin moving. What does this claim mean? What is its significance? . I must cover half that distance first. PI. because no matter how small the distance. § XI-XIV Stanley Cavell characterises the Investigations as being written in the form of a confession. B&T. there is always a smaller distance that I must cover first. but it isn't." (C) "If. 226) What sorts of things are we talking about when we talk about "seeing"? (A) Sense data (B) Objects and people (C) Aspects and interpretations (D) A whole range of experiences that cannot be easily classified Why does Wittgenstein introduce the "duck-rabbit"? (A) To examine the difference between human and animal speech (B) To illustrate what he means by "seeing an aspect" (C) To show us that interpretation is a mental act (D) To examine the relationship between how the eye moves and how we interpret a picture Monday October 14th – Sunday October 20th Time and day of meeting: ‘Division Two’.. to cover any distance. (B) There is a feeling of assurance or certainty with which I utter the words. "I wonder what time it is"? (A) I have a mental picture of a clock. VI. V. Pt. § I-IX Which of the following can a dog not feel? (A) Surprise (B) Joy (C) Hope (D) Anger Which is an expression of Moore's paradox? (A) "This statement is false. PI.

R. R (1991) Wittgenstein: The Duty of Genius (the biography of Wittgenstein) Soames.10 Required texts Martin Heidegger – Being and Time (1927) Joan Stambaugh or Macquarrie & Robinson (1996) (1962. Lee Groundless Grounds: A Study of Wittgenstein and Heidegger .E. Anscombe standard edition Other publications and resources (i) Histories and General reference Wittgenstein Bernhard. M (1999) A Heidegger Dictionary Inwood. 2008) Ludwig Wittgenstein – Philosophical Investigations (1953) G. R (1999) Martin Heidegger: Between Good and Evil (generally considered the best biography on Heidegger) (ii) Studies Wittgenstein Braver. M.F. (1999) Heidegger: An Introduction (generally considered the best general introduction) Safranski. S (2005) Philosophical Analysis in the 20th Century (a wonderful two volume history of the analytic movement) Heidegger Inwood.M.H. T (1982) Wittgenstein’s Nephew (a book recommended to me on a bus by Leo Schofield: true story) Monk. (2002) Heidegger: A Very Short Introduction Polt.J.

. 2000. Authenticity and Modernity: Essays in Honor of Hubert L.B. R (2008) On Heidegger's Being and Time Scott. Volume 2. Heidegger. World Philipse. Division I Dreyfus. R. J. H (1993) Heidegger's Philosophy of Being Polt. Heidegger.). Coping and Cognitive Science: Essays in Honor of Hubert L.. (2006) The Cambridge Companion to Heidegger Malpas. Saul (1983). R. Vallega-Neu. 2000. Useful to see where Wittgenstein is coming from in the PI) The Blue and Brown Books (1958) . ME (1986) Eclipse of Self: The Development of Heidegger's Concept of Authenticity (ii) Other works by our Authors Wittgenstein Tractatus-Logico Philosophicus (1921. and Malpas. Cambridge.. Place.F. & Vallega. (2001) A Companion to Heidgger's "Introduction to Metaphysics" Polt. (2000). A. 1922) (A great book possibly rendered redundant by Wittgenstein‟s own hand in the Philosophical Investigations.F.: MIT Press. Hubert (1991) Being-in-the-World: A Commentary on Heidegger's Being and Time. Mass. C. Volume 1. A (1973) Wittgenstein (a short introduction by quite a good philosopher) Kripke.E. Dreyfus. H (2001) Wittgenstein: A Critical Reader (a very valuable companion of secondary evaluations) Kenny. D.).: MIT Press. C. L (2009) Heidegger's Later Writings: A Reader's Guide Dreyfus. Jeff Heidegger‟s Topology: Being. Companion to Heidegger's Contributions to Philosophy Wrathall. (2007) A Companion to Heidegger Guignon. Mass. Schoenbohm. Zimmerman. (eds. Wittgenstein on Rules and Private Language (a fiercely debated but still influential reading of the „Philosophical Investigations‟) Heidegger Braver.11 Glock. S. ––– (eds. Dreyfus. M.L.H (2006) The Emergency of Being: On Heidegger's "Contributions to Philosophy" Schürmann. H. Cambridge. which is in part a critique of the Tractatus.H.

Introduction to Metaphysics (1935. 2012) Perhaps Heidegger's second most influential work. The Concept of Time: The First Draft of Being and Time (2011). May be better than buying the werks above if you‟re still testing the water to see if you like Heidegger. the two perhaps had the same existential soul. While their philosophies differed radically. 2000) Not a textbook or introduction to metaphysics. 1984. Basic Concepts Not a great work in and of itself by all accounts. truth. Basic Problems of Phenomenology (1982) (A unit taught at the University of Marburg in 1927. the lecture notes written for his students as he was formulating the Philosophical Investigations.” Contributions to Philosophy (1936-8. Generally considered a very good introduction to the ideas of the PI). toward the grounding of Da-sein as a historical decision of human beings. to his later preoccupations with language. and history. Culture and Value (1977) (Various remarks on culture.12 (Published after his death. 1983. The Fundamental Concepts of Metaphysics (1929/30. Covers the key concepts of that work and a little more. The result is a move away from the centrality of the phenomenological analyses of Dasein. Well known and quite important. which will be worth comparing to the later-Heidegger‟s critique of modernity and the history of dasein in culture. neither earth nor . 1951) (A short book in the mode of the Philosophical Investigations. from Art and Music to Kierkegaard. still highly relevant. by himself.) The Concept of Time Written as he was working on Being and Time. but along with Basic Problems is a very accessible translation of his thought. containing essays and excerpts. Heidegger Basic Writings (2008) A very fine anthology covering a wide range of his works. Being and Time.) On Certainty (c. Perhaps the last philosophy he wrote). 1995) “Crucial for an understanding of Heidegger's transition from the major work of his early years. Earth can be understood as the condition of possibilities for world. on the history of ontology and the relation between time as temporality and being. as well as part 2. 1953. Pathmarks and Off the Beaten Track are two further collections of essays which are highly relevant to students of Heidegger. the meaning and concept of Being. The short first-draft of Being and Time. an approach to the question 'Why are there beings rather than nothing?'. Very accessible. 1999. translated by Ingo Farin. intended as the missing division 3 of part 1 of Being and Time. History of the Concept of Time Lectures which are another important companion to Being and Time. It is said that his lectures are frequently clearer than his books.

. The Question Concerning Technology and Other Essays (1977) Heidegger on culture. "Science and Reflection". "The Age of the World Picture".13 world can exist without the other. Cf. "The Word of Nietzsche: 'God Is Dead'". "The Turning". One of Heidegger's most difficult works. and are thus engaged in a constant and productive struggle or strife. Wittgenstein‟s „Culture and Value‟. Contains: "The Question Concerning Technology".