33 results
Iron substitution in aluminosilicate sols synthesized at low pH
- M. B. McBride, V. C. Farmer, J. D. Russell, J. M. Tait, B. A. Goodman
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- Clay Minerals / Volume 19 / Issue 1 / February 1984
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- 09 July 2018, pp. 1-8
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The procedure for synthesizing proto-imogolite (an acid-soluble hydroxy-aluminium orthosilicate complex) and imogolite (a tubular aluminosilicate mineral) was used to produce ferruginous aluminosilicates over a range of Al/Fe ratios to determine whether Fe3+ can be incorporated in the imogolite structure. Analysis of the synthesized products by transmission electron microscopy, electron diffraction, and IR spectroscopy indicated that, while imogolite was formed in the presence of iron, increased Fe3+ in the systems caused the formation of ferrihydrite and poorly-organized aluminosilicates resembling proto-imogolite allophane. Treatment of these materials with Na-citrate/dithionite/bicarbonate dissolved the ferrihydrite and poorly-organized aluminosilicate, and concentrated products with tubular morphology. Analysis of the structural Fe3+ by ESR spectroscopy suggested that little or no Fe3+ was incorporated in the structure of imogolite, although the less crystalline proto-imogolite allophane may have accommodated some structural Fe3+. A separate iron-rich product, identified as ferrihydrite, was formed at low Al/Fe ratios. Mössbauer spectroscopic analysis of 57Fe3+ doped at very low levels into proto-imogolite and imogolite indicated that the sites of substitution were better defined in the latter. At least part of this Fe3+ may have been incorporated in the structure of boehmite, an impurity formed during synthesis.
36 - American Transcendentalism
- Edited by Sacha Golob, King's College London, Jens Timmermann, University of St Andrews, Scotland
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- The Cambridge History of Moral Philosophy
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- 13 December 2017
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- 07 December 2017, pp 472-481
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Contributors
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- By Mitchell Aboulafia, Frederick Adams, Marilyn McCord Adams, Robert M. Adams, Laird Addis, James W. Allard, David Allison, William P. Alston, Karl Ameriks, C. Anthony Anderson, David Leech Anderson, Lanier Anderson, Roger Ariew, David Armstrong, Denis G. Arnold, E. J. Ashworth, Margaret Atherton, Robin Attfield, Bruce Aune, Edward Wilson Averill, Jody Azzouni, Kent Bach, Andrew Bailey, Lynne Rudder Baker, Thomas R. Baldwin, Jon Barwise, George Bealer, William Bechtel, Lawrence C. Becker, Mark A. Bedau, Ernst Behler, José A. Benardete, Ermanno Bencivenga, Jan Berg, Michael Bergmann, Robert L. Bernasconi, Sven Bernecker, Bernard Berofsky, Rod Bertolet, Charles J. Beyer, Christian Beyer, Joseph Bien, Joseph Bien, Peg Birmingham, Ivan Boh, James Bohman, Daniel Bonevac, Laurence BonJour, William J. Bouwsma, Raymond D. Bradley, Myles Brand, Richard B. Brandt, Michael E. Bratman, Stephen E. Braude, Daniel Breazeale, Angela Breitenbach, Jason Bridges, David O. Brink, Gordon G. Brittan, Justin Broackes, Dan W. Brock, Aaron Bronfman, Jeffrey E. Brower, Bartosz Brozek, Anthony Brueckner, Jeffrey Bub, Lara Buchak, Otavio Bueno, Ann E. Bumpus, Robert W. Burch, John Burgess, Arthur W. Burks, Panayot Butchvarov, Robert E. Butts, Marina Bykova, Patrick Byrne, David Carr, Noël Carroll, Edward S. Casey, Victor Caston, Victor Caston, Albert Casullo, Robert L. Causey, Alan K. L. Chan, Ruth Chang, Deen K. Chatterjee, Andrew Chignell, Roderick M. Chisholm, Kelly J. Clark, E. J. Coffman, Robin Collins, Brian P. Copenhaver, John Corcoran, John Cottingham, Roger Crisp, Frederick J. Crosson, Antonio S. Cua, Phillip D. Cummins, Martin Curd, Adam Cureton, Andrew Cutrofello, Stephen Darwall, Paul Sheldon Davies, Wayne A. Davis, Timothy Joseph Day, Claudio de Almeida, Mario De Caro, Mario De Caro, John Deigh, C. F. Delaney, Daniel C. Dennett, Michael R. DePaul, Michael Detlefsen, Daniel Trent Devereux, Philip E. Devine, John M. Dillon, Martin C. Dillon, Robert DiSalle, Mary Domski, Alan Donagan, Paul Draper, Fred Dretske, Mircea Dumitru, Wilhelm Dupré, Gerald Dworkin, John Earman, Ellery Eells, Catherine Z. Elgin, Berent Enç, Ronald P. Endicott, Edward Erwin, John Etchemendy, C. Stephen Evans, Susan L. Feagin, Solomon Feferman, Richard Feldman, Arthur Fine, Maurice A. Finocchiaro, William FitzPatrick, Richard E. Flathman, Gvozden Flego, Richard Foley, Graeme Forbes, Rainer Forst, Malcolm R. Forster, Daniel Fouke, Patrick Francken, Samuel Freeman, Elizabeth Fricker, Miranda Fricker, Michael Friedman, Michael Fuerstein, Richard A. Fumerton, Alan Gabbey, Pieranna Garavaso, Daniel Garber, Jorge L. A. Garcia, Robert K. Garcia, Don Garrett, Philip Gasper, Gerald Gaus, Berys Gaut, Bernard Gert, Roger F. Gibson, Cody Gilmore, Carl Ginet, Alan H. Goldman, Alvin I. Goldman, Alfonso Gömez-Lobo, Lenn E. Goodman, Robert M. Gordon, Stefan Gosepath, Jorge J. E. Gracia, Daniel W. Graham, George A. Graham, Peter J. Graham, Richard E. Grandy, I. Grattan-Guinness, John Greco, Philip T. Grier, Nicholas Griffin, Nicholas Griffin, David A. Griffiths, Paul J. Griffiths, Stephen R. Grimm, Charles L. Griswold, Charles B. Guignon, Pete A. Y. Gunter, Dimitri Gutas, Gary Gutting, Paul Guyer, Kwame Gyekye, Oscar A. Haac, Raul Hakli, Raul Hakli, Michael Hallett, Edward C. Halper, Jean Hampton, R. James Hankinson, K. R. Hanley, Russell Hardin, Robert M. Harnish, William Harper, David Harrah, Kevin Hart, Ali Hasan, William Hasker, John Haugeland, Roger Hausheer, William Heald, Peter Heath, Richard Heck, John F. Heil, Vincent F. Hendricks, Stephen Hetherington, Francis Heylighen, Kathleen Marie Higgins, Risto Hilpinen, Harold T. Hodes, Joshua Hoffman, Alan Holland, Robert L. Holmes, Richard Holton, Brad W. Hooker, Terence E. Horgan, Tamara Horowitz, Paul Horwich, Vittorio Hösle, Paul Hoβfeld, Daniel Howard-Snyder, Frances Howard-Snyder, Anne Hudson, Deal W. Hudson, Carl A. Huffman, David L. Hull, Patricia Huntington, Thomas Hurka, Paul Hurley, Rosalind Hursthouse, Guillermo Hurtado, Ronald E. Hustwit, Sarah Hutton, Jonathan Jenkins Ichikawa, Harry A. Ide, David Ingram, Philip J. Ivanhoe, Alfred L. Ivry, Frank Jackson, Dale Jacquette, Joseph Jedwab, Richard Jeffrey, David Alan Johnson, Edward Johnson, Mark D. Jordan, Richard Joyce, Hwa Yol Jung, Robert Hillary Kane, Tomis Kapitan, Jacquelyn Ann K. Kegley, James A. Keller, Ralph Kennedy, Sergei Khoruzhii, Jaegwon Kim, Yersu Kim, Nathan L. King, Patricia Kitcher, Peter D. Klein, E. D. Klemke, Virginia Klenk, George L. Kline, Christian Klotz, Simo Knuuttila, Joseph J. Kockelmans, Konstantin Kolenda, Sebastian Tomasz Kołodziejczyk, Isaac Kramnick, Richard Kraut, Fred Kroon, Manfred Kuehn, Steven T. Kuhn, Henry E. Kyburg, John Lachs, Jennifer Lackey, Stephen E. Lahey, Andrea Lavazza, Thomas H. Leahey, Joo Heung Lee, Keith Lehrer, Dorothy Leland, Noah M. Lemos, Ernest LePore, Sarah-Jane Leslie, Isaac Levi, Andrew Levine, Alan E. Lewis, Daniel E. Little, Shu-hsien Liu, Shu-hsien Liu, Alan K. L. Chan, Brian Loar, Lawrence B. Lombard, John Longeway, Dominic McIver Lopes, Michael J. Loux, E. J. Lowe, Steven Luper, Eugene C. Luschei, William G. Lycan, David Lyons, David Macarthur, Danielle Macbeth, Scott MacDonald, Jacob L. Mackey, Louis H. Mackey, Penelope Mackie, Edward H. Madden, Penelope Maddy, G. B. Madison, Bernd Magnus, Pekka Mäkelä, Rudolf A. Makkreel, David Manley, William E. Mann (W.E.M.), Vladimir Marchenkov, Peter Markie, Jean-Pierre Marquis, Ausonio Marras, Mike W. Martin, A. P. Martinich, William L. McBride, David McCabe, Storrs McCall, Hugh J. McCann, Robert N. McCauley, John J. McDermott, Sarah McGrath, Ralph McInerny, Daniel J. McKaughan, Thomas McKay, Michael McKinsey, Brian P. McLaughlin, Ernan McMullin, Anthonie Meijers, Jack W. Meiland, William Jason Melanson, Alfred R. Mele, Joseph R. Mendola, Christopher Menzel, Michael J. Meyer, Christian B. Miller, David W. Miller, Peter Millican, Robert N. Minor, Phillip Mitsis, James A. Montmarquet, Michael S. Moore, Tim Moore, Benjamin Morison, Donald R. Morrison, Stephen J. Morse, Paul K. Moser, Alexander P. D. Mourelatos, Ian Mueller, James Bernard Murphy, Mark C. Murphy, Steven Nadler, Jan Narveson, Alan Nelson, Jerome Neu, Samuel Newlands, Kai Nielsen, Ilkka Niiniluoto, Carlos G. Noreña, Calvin G. Normore, David Fate Norton, Nikolaj Nottelmann, Donald Nute, David S. Oderberg, Steve Odin, Michael O’Rourke, Willard G. Oxtoby, Heinz Paetzold, George S. Pappas, Anthony J. Parel, Lydia Patton, R. P. Peerenboom, Francis Jeffry Pelletier, Adriaan T. Peperzak, Derk Pereboom, Jaroslav Peregrin, Glen Pettigrove, Philip Pettit, Edmund L. Pincoffs, Andrew Pinsent, Robert B. Pippin, Alvin Plantinga, Louis P. Pojman, Richard H. Popkin, John F. Post, Carl J. Posy, William J. Prior, Richard Purtill, Michael Quante, Philip L. Quinn, Philip L. Quinn, Elizabeth S. Radcliffe, Diana Raffman, Gerard Raulet, Stephen L. Read, Andrews Reath, Andrew Reisner, Nicholas Rescher, Henry S. Richardson, Robert C. Richardson, Thomas Ricketts, Wayne D. Riggs, Mark Roberts, Robert C. Roberts, Luke Robinson, Alexander Rosenberg, Gary Rosenkranz, Bernice Glatzer Rosenthal, Adina L. Roskies, William L. Rowe, T. M. Rudavsky, Michael Ruse, Bruce Russell, Lilly-Marlene Russow, Dan Ryder, R. M. Sainsbury, Joseph Salerno, Nathan Salmon, Wesley C. Salmon, Constantine Sandis, David H. Sanford, Marco Santambrogio, David Sapire, Ruth A. Saunders, Geoffrey Sayre-McCord, Charles Sayward, James P. Scanlan, Richard Schacht, Tamar Schapiro, Frederick F. Schmitt, Jerome B. Schneewind, Calvin O. Schrag, Alan D. Schrift, George F. Schumm, Jean-Loup Seban, David N. Sedley, Kenneth Seeskin, Krister Segerberg, Charlene Haddock Seigfried, Dennis M. Senchuk, James F. Sennett, William Lad Sessions, Stewart Shapiro, Tommie Shelby, Donald W. Sherburne, Christopher Shields, Roger A. Shiner, Sydney Shoemaker, Robert K. Shope, Kwong-loi Shun, Wilfried Sieg, A. John Simmons, Robert L. Simon, Marcus G. Singer, Georgette Sinkler, Walter Sinnott-Armstrong, Matti T. Sintonen, Lawrence Sklar, Brian Skyrms, Robert C. Sleigh, Michael Anthony Slote, Hans Sluga, Barry Smith, Michael Smith, Robin Smith, Robert Sokolowski, Robert C. Solomon, Marta Soniewicka, Philip Soper, Ernest Sosa, Nicholas Southwood, Paul Vincent Spade, T. L. S. Sprigge, Eric O. Springsted, George J. Stack, Rebecca Stangl, Jason Stanley, Florian Steinberger, Sören Stenlund, Christopher Stephens, James P. Sterba, Josef Stern, Matthias Steup, M. A. Stewart, Leopold Stubenberg, Edith Dudley Sulla, Frederick Suppe, Jere Paul Surber, David George Sussman, Sigrún Svavarsdóttir, Zeno G. Swijtink, Richard Swinburne, Charles C. Taliaferro, Robert B. Talisse, John Tasioulas, Paul Teller, Larry S. Temkin, Mark Textor, H. S. Thayer, Peter Thielke, Alan Thomas, Amie L. Thomasson, Katherine Thomson-Jones, Joshua C. Thurow, Vzalerie Tiberius, Terrence N. Tice, Paul Tidman, Mark C. Timmons, William Tolhurst, James E. Tomberlin, Rosemarie Tong, Lawrence Torcello, Kelly Trogdon, J. D. Trout, Robert E. Tully, Raimo Tuomela, John Turri, Martin M. Tweedale, Thomas Uebel, Jennifer Uleman, James Van Cleve, Harry van der Linden, Peter van Inwagen, Bryan W. Van Norden, René van Woudenberg, Donald Phillip Verene, Samantha Vice, Thomas Vinci, Donald Wayne Viney, Barbara Von Eckardt, Peter B. M. Vranas, Steven J. Wagner, William J. Wainwright, Paul E. Walker, Robert E. Wall, Craig Walton, Douglas Walton, Eric Watkins, Richard A. Watson, Michael V. Wedin, Rudolph H. Weingartner, Paul Weirich, Paul J. Weithman, Carl Wellman, Howard Wettstein, Samuel C. Wheeler, Stephen A. White, Jennifer Whiting, Edward R. Wierenga, Michael Williams, Fred Wilson, W. Kent Wilson, Kenneth P. Winkler, John F. Wippel, Jan Woleński, Allan B. Wolter, Nicholas P. Wolterstorff, Rega Wood, W. Jay Wood, Paul Woodruff, Alison Wylie, Gideon Yaffe, Takashi Yagisawa, Yutaka Yamamoto, Keith E. Yandell, Xiaomei Yang, Dean Zimmerman, Günter Zoller, Catherine Zuckert, Michael Zuckert, Jack A. Zupko (J.A.Z.)
- Edited by Robert Audi, University of Notre Dame, Indiana
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- The Cambridge Dictionary of Philosophy
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- 05 August 2015
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- 27 April 2015, pp ix-xxx
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List of contributors
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- By Osamu Arakaki, Michael Barutciski, Nicholas Blake, Claude Cahn, Joyce Chia, Thomas C. (Tom) Clark, David B. Dewitt, Harald Dörig, Alice Edwards, Brian Goodman, Elspeth Guild, Martin Jones, Vitit Muntarbhorn, Anthony Max North, Benjamin Perryman, Sriprapha Petcharamesree, James C. Simeon, Volker Türk, Russel W. Zinn
- Edited by James C. Simeon, York University, Toronto
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- The UNHCR and the Supervision of International Refugee Law
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- 05 August 2013
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- 15 August 2013, pp viii-xvi
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4 - What Is It Like to Be a Human Being?
- Russell B. Goodman, University of New Mexico
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- Wittgenstein and William James
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- 23 July 2009
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- 16 May 2002, pp 89-118
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Summary
“Are you not really a behaviorist in disguise? Aren't you at bottom really saying that everything except human behavior is a fiction?” – If I do speak of a fiction, then it is of a grammatical fiction
(PI, 307).As befits the empiricist he claims to be in The Principles of Psychology, James offers an account of the self based on experience; and in accord with his own particular slant in psychology, he thinks of the relevant experience as predominantly introspective. Like Hume, James doubts our ability to introspect anything we can call the central self. Yet he is drawn, mistakenly, as Wittgenstein sees it, into the claim that he experiences this self “in the head or between the head and throat” (PP, 288). Nevertheless, James's chapter “The Consciousness of Self,” provides a richly detailed account of the human self – of what it is like to be a human being, to use Thomas Nagel's memorable and useful phrase. Wittgenstein engages parts of this chapter explicitly in Philosophical Investigations and in typescripts and lectures of the late 1940s. As always, James comes in for criticism for confusing logical or grammatical connections with empirical ones, and for seeking answers to logical questions through empirical inquiry. Wittgenstein joins James, however, in countering traditional, more or less Cartesian, views of the self – according to which the self occupies a domain entirely separated from the body.
Notes
- Russell B. Goodman, University of New Mexico
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- 16 May 2002, pp 181-206
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Contents
- Russell B. Goodman, University of New Mexico
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3 - Wittgenstein and The Principles of Psychology: An Introduction
- Russell B. Goodman, University of New Mexico
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Summary
Wittgenstein recommended James's Varieties Drury as a good work of philosophy in 1930, just about the time James's name begins to turn up in his notebooks. Yet it is the James of The Principles of Psychology who appears there, not the James of Varieties or Pragmatism. The typescript published as Philosophical Grammar, for example (composed in 1932–4), mentions William James in a context that indicates the source clearly:
A man who reads a sentence in a familiar language experiences the different parts of speech in quite different ways. … We quite forget that the written and spoken words “not,” “table,” and “green” are similar to each other. It is only in a foreign language that we see clearly the uniformity of words. (Compare William James on the feelings that correspond to words like “not,” “but,” and so on.)
Wittgenstein's source is a passage from James's chapter on “The Stream of Thought” in The Principles of Psychology: “We ought to say a feeling of and, a feeling of if, a feeling of but, and a feeling of by, quite as readily as we say a feeling of blue or a feeling of cold (PP, 238). Although Wittgenstein had by this time already come to hold that “the use of a word in the language is its meaning,” and would later criticize James for confusing experiences of meaning with the meaning itself, he does not do so here. Here, he works with James.
1 - Varieties of Pragmatic Experience
- Russell B. Goodman, University of New Mexico
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- Wittgenstein and William James
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- 23 July 2009
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- 16 May 2002, pp 11-35
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In the last year of his life, Wittgenstein wrote: “So I am trying to say something that sounds like pragmatism. Here I am being thwarted by a kind of Weltanschauung” (OC, 422). What does Wittgenstein mean by “pragmatism” here, and what features of his position make it “sound like pragmatism”? Does Wittgenstein's position sound to him only or merely like pragmatism, without actually being pragmatism? What did Wittgenstein find hindering or obstructing him, and in what was he thwarted – the expression of his position, for example, or the appreciation of his position by others? In seeking answers to these questions I begin with a discussion of Wittgenstein's knowledge of pragmatism, then pass to a discussion of those themes of On Certainty to which Wittgenstein may have been referring, using James's Pragmatism as a point of reference. These questions can best be answered, however, through a consideration of Wittgenstein's longstanding relationship with writings by a founder of pragmatism, William James. This task will occupy the succeeding four chapters, after which we shall then return, in Chapter 6, to the question of Wittgenstein's relation to pragmatism.
The one explicitly pragmatist work we know Wittgenstein to have read is James's Varieties of Religious Experience. In his initial year of study at Cambridge, Wittgenstein sent a postcard to Bertrand Russell, in which he writes: “Whenever I have time I now read James's Varieties of religious exp[erience]. This book does me a lot of good.”
Preface
- Russell B. Goodman, University of New Mexico
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I first began to think about James and Wittgenstein while working through the Wittgenstein Workbook published in 1970 by Christopher Coope, Peter Geach, Timothy Potts, and Roger White. Near the end of this slim but useful volume is a one-page list of parallel passages from James's The Principles of Psychology and Wittgenstein's Philosophical Investigations. Over the years, as I discussed the readings from this list in seminars, I learned to free myself from the view of the relationship between Wittgenstein and James that was enunciated by the authors of the Workbook – and many others. For according to this “received view,” James was important for Wittgenstein primarily because he committed, in a clear, exemplary manner, fundamental errors in the philosophy of mind. I found that although Wittgenstein did find such errors in The Principles of Psychology, he loved William James, both as a personality in his own writings and as a philosopher. I learned that The Principles and The Varieties of Religious Experience exerted a vast positive influence on Wittgenstein's philosophy, early and late.
In 1990, on a trip to Cambridge sponsored by the National Endowment for the Humanities, I discussed Wittgenstein and James with Geach and Elizabeth Anscombe, both of whom attended Wittgenstein's classes in the late 1940s. Wittgenstein considered using James's Principles as a text for these classes, and the published notes by his students, including Geach, show that it was a main object of study.
Coda
- Russell B. Goodman, University of New Mexico
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- 16 May 2002, pp 172-180
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Summary
As we look back over Wittgenstein's long engagement with William James – from his first reading of Varieties in 1912 to his consideration of The Principles of Psychology in the late 1940s – we see one original and powerful philosopher reading and rereading another. James and Wittgenstein offer us two original visions, two “modes of feeling the whole push,” to use James's phrase. I have tried to show how these visions run parallel at certain points, how they diverge at others, and where Jamesean ideas enter the Wittgensteinian stream.
Wittgenstein found James's Principles of Psychology worth thinking with (and against), as he worked to complete one of the great works of twentieth-century philosophy, Philosophical Investigations. At the core of his intellectual relationship with James lies his deep trust in and affection for him, evident in his remark to Drury in 1929 that James was a good philosopher because he was a real human being. Wittgenstein not only found in James's texts a kindred religious spirit who understood the psychology of the “sick soul” and the “twice born,” but a philosopher whose humanity was a part of his philosophical investigations; someone who worked with a sense that the problems of philosophy were not merely technical quandaries but problems of and for human beings.
James and Wittgenstein share a taste for the particularities of human life and a talent for depicting them, whether in the ordinary language dialogues of the Investigations or the portrayals of lived experience in The Principles.
Frontmatter
- Russell B. Goodman, University of New Mexico
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5 - Language and Meaning
- Russell B. Goodman, University of New Mexico
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- Wittgenstein and William James
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Summary
“What am I after? The fact that the description of the use of a word is the description of a system, or of systems. – But I don't have a definition for what a system is.” – Ludwig Wittgenstein, Last Writings on the Philosophy of Psychology, Vol. 1
“So is the experience of meaning a fancy? Well, even if it is a fancy, that does not make the experience of this fancy any less interesting”
(RPP, 355).Wittgenstein's criticisms of James on language – particularly in Philosophical Investigations – are easy to spot, but the pervasive overlap of themes, examples, and methods there and in other work is less obvious. Wittgenstein criticizes James (among others) for confusing meanings with feelings, and for the credulity he exhibits in his discussion of a Mr. Ballard, a deaf mute who claimed to have been able to think before he could speak. Wittgenstein also considers, again in a critical spirit, James's discussion of a word on the tip of one's tongue, concluding that James thinks of it as a peculiar experience, when it is really “not experience at all” (PI, p. 219).
Many of Wittgenstein's criticisms of James are of a piece with those he makes of the “if-feeling,” which we considered in Chapter 3. Wittgenstein charges James with a fundamental failure to distinguish experience from “grammar,” “meaning,” or “logic.”
Index
- Russell B. Goodman, University of New Mexico
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- 16 May 2002, pp 207-212
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6 - Pragmatism Reconsidered
- Russell B. Goodman, University of New Mexico
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“Am I not getting closer and closer to saying that in the end logic cannot be described? You must look at the praxis of language, then you will see it”
(OC, 501 [April 11, 1951]).Twice in the last four years of his life – and in quite different contexts – Wittgenstein considers the relation of his philosophy to pragmatism. In Chapter 1, we considered his late epistemological work On Certainty, where Wittgenstein acknowledges that he is “trying to say something that sounds like pragmatism.” I traced how the pragmatic epistemology James and Schiller called “humanism” and Wittgenstein's views in On Certainty run parallel at many points, but also found that important differences stem from Wittgenstein's commitment to logic or grammar, and the importance of skepticism in his account.
The other place where Wittgenstein considers his relation to pragmatism is the typescript, prepared in the fall of 1947, published as Remarks on the Philosophy of Psychology, Volume I. This was a work Wittgenstein composed from several manuscript books. Much of it appears in Part 2 of the Investigations, which was probably finished two years later. In the Remarks, Wittgenstein focuses on psychology and meaning, the two great themes of the Investigations. He also raises the following question and answer: “But you aren't a pragmatist? No. For I am not saying that a proposition is true if it is useful” (RPP, 266).
Abbreviations
- Russell B. Goodman, University of New Mexico
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- 16 May 2002, pp xi-xii
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Introduction
- Russell B. Goodman, University of New Mexico
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This book concerns two extraordinary men who shaped twentieth-century philosophy: William James (1842–1910) and Ludwig Wittgenstein (1889–1951). James is the author of the thousand-page masterpiece, The Principles of Psychology (1890), a rich blend of philosophy, psychology, and personal reflection that has given us such ideas as “the stream of thought,” and the baby's impression of the world “as one great blooming, buzzing confusion” (PP, 462). Ranging from the functions of the brain to multiple personalities, from intellect to will, to our general sense of reality, James's Principles is more than the first great psychology text. It contains seeds of pragmatism and phenomenology, and influenced thinkers as diverse as Edmund Husserl, Bertrand Russell, and John Dewey. It is, as Jacques Barzun has written, “an American masterpiece which, quite like Moby Dick, ought to be read from beginning to end at least once by every person professing to be educated.”
James's pioneering survey of religious psychology, The Varieties of Religious Experience (1902), introduced such terms as “the divided self” and “the sick soul,” and an account of religion's significance in terms of its “fruits for life.” James's religious concerns are also evident in The Will to Believe and Other Essays in Popular Philosophy (1897), Human Immortality: Two Supposed Objections to the Doctrine (1898), and A Pluralistic Universe (1909). James oscillated between thinking that a “study in human nature” such as Varieties could contribute to a “Science of Religion” and the belief that religious experience involved an altogether supernatural domain, somehow inaccessible to science but accessible to the individual human subject.
Wittgenstein and William James
- Russell B. Goodman
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- 23 July 2009
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- 16 May 2002
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This 2002 book explores Wittgenstein's long engagement with the work of the pragmatist William James. In contrast to previous discussions Russell Goodman argues that James exerted a distinctive and pervasive positive influence on Wittgenstein's thought. For example, the book shows that the two philosophers share commitments to anti-foundationalism, to the description of the concrete details of human experience, to the priority of practice over intellect, and to the importance of religion in understanding human life. Considering in detail what Wittgenstein learnt from his reading of Principles of Psychology and Varieties of Religious Experience the author provides considerable evidence for Wittgenstein's claim that he is saying 'something that sounds like pragmatism'. This provocative account of the convergence in the thinking of two major philosophers usually considered as members of discrete traditions will be eagerly sought by students of Wittgenstein, William James, pragmatism and the history of twentieth-century philosophy.
2 - Wittgenstein and The Varieties of Religious Experience
- Russell B. Goodman, University of New Mexico
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- 16 May 2002, pp 36-59
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“The outward face of nature need not alter, but the expressions of meaning in it alter”
(VRE, 424)“ … we may very likely find no one essence, but many characters which may alternately be equally important in religion”
(VRE, 32)After the publication of his Tractatus Logico-Philosophicus in 1921, Wittgenstein abandoned philosophy. He taught elementary school in a small village in Austria and helped design a house in Vienna for his sister, preserving the philosophical “silence” he thought appropriate both to ethics and to a work of philosophy offering “the final solution of the problems” (TLP, 5). By the mid-1920s, however, he was working on philosophy again, convinced that the Tractatus contained major mistakes. He returned to Cambridge in 1929, where he composed a paper on logical form that he soon repudiated, and, toward year's end, a “Lecture on Ethics.”
In that first year back in Cambridge, Wittgenstein met a young student of philosophy, Maurice O'Connor Drury, who was to become a lifelong friend. Drury was one of those serious, unpretentious people whom Wittgenstein tolerated, sought out, and opened up to. Originally planning on the priesthood, Drury became a physician and a psychiatrist at St. Patrick's Hospital in Dublin. It was to Drury's flat in Dublin that Wittgenstein came when he left Austria in 1938; and again in 1948 after he resigned his Cambridge professorship. Drury was with Wittgenstein when he died in 1951.
Richard M. Gale The Divided Self of William James. (Cambridge: Cambridge University Press, 1999). Pp. 364. $59.95.
- RUSSELL B. GOODMAN
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- Journal:
- Religious Studies / Volume 36 / Issue 2 / June 2000
- Published online by Cambridge University Press:
- 01 June 2000, pp. 227-245
- Print publication:
- June 2000
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