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Reflections about Newman and Wittgenstein on Knowledge, Certainty and Language

Published online by Cambridge University Press:  01 January 2024

Paul McHugh*
Affiliation:
Diocese of Northampton

Abstract

In breaking out from the analytic paradigm of certainty, St John Henry Newman is credited with keeping channels open for new streams of thought to irrigate philosophy in the century after his. Contemporary commentators sometimes see themes in Newman that anticipate ones taken up by Wittgenstein after him. This paper explores some simple convergences and divergences between Newman's and Wittgenstein's tendency of thought. It draws mainly on Newman's philosophical writings, in such as the Oxford University Sermons and the Grammar of Assent, and from Wittgenstein's mid to later writings, from such works as The Blue Book, Philosophical Investigations and, of course, On Certainty. It argues that Newman's attention to speech as distinct from the rest of what might be called language is critical. This paper eventually challenges the assumption that Wittgenstein has provided the last word on approaches to knowledge such as Locke's. Instead, it proposes that within Newman there is already a more powerful critique, one that would cast Wittgenstein as the last protesting exemplar of an approach he is thought to have dismantled.

Type
Original Article
Copyright
Copyright © 2020 Provincial Council of the English Province of the Order of Preachers

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References

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23 William George Ward (1812-1882), who published as W.G. Ward, graduated from Oxford in 1834. A very gifted mathematician, he was subsequently elected a Fellow of Balliol. He was drawn into the Oxford Movement towards the end of the 1830s, in time representing a faction within that movement which Newman felt at odds with its original intent.

24 W.G. Ward, On Nature and Grace, 1859 (privately circulated).

25 OC, §201, §202.

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37 For example, Newman's Grammar refuses the Lockean cordoning of intuitive and demonstrative certainty from other certainties maintained with the same strength. In a similar vein, Wittgenstein writes: ‘one cannot contrast mathematical certainty with the relative uncertainty of empirical propositions. For the mathematical proposition has been obtained by a series of actions that are in no way different from the actions of the rest of our lives … If the proposition 12 × 12 = 144 is exempt from doubt, then so too must non-mathematical propositions be’ (OC, §651, §653).

38 M.J. Ferreira, Doubt and Religious Commitment, p. 94.

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48 Words in and of our natural discursive contexts in contrast to words from revelation which come into our understanding but are from a transcendent source.

49 GA, p. 362.

50 Cf. US, 258: ‘[h]ere, then, are two processes, distinct from each other,—the original process of reasoning, and next, the process of investigating our reasonings’.

51 Cf. Dev, 55: ‘[i]t is a characteristic of our minds, that they cannot take an object in, which is submitted to them simply and integrally. We conceive by means of definition or description; whole objects do not create in the intellect whole ideas’.

52 Cf. Idea, 45: ‘[a]ll that exists, as contemplated by the human mind, forms one large system or complex fact, and this of course resolves itself into an indefinite number of particular facts’.

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56 OC, §114.

57 Cf. OC, §204: ‘the end is not certain propositions’ striking us as true, i.e. it is not a kind of seeing on our part; it is our acting, which lies at the bottom of the language-game’.

58 PI, §289.

59 M.J. Ferreira, Doubt and Religious Commitment, p. 59.

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61 PI, §580.

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