[NetBehaviour] Wittgenstein TLP 4.112
ignotus at gmail.com
Thu Jan 13 17:11:14 UTC 2022
Take them apart and a fact is an act-thing, Tat+sache. Tätigkeit seems not
so much an "activity" as a state (-keit) of acting, but that would be a
clumsy translation. At least, as I recall from my later studies of a
language my parents tried to teach me.
There's a lapidary phrase of José Maria Valverde, the noted Spanish poet,
literary critic, and historian of philosophy, found in his *Vida y muerte
de las ideas: pequeñas historias del pensamiento* (Life and death of Ideas:
little stories of thought), on the inextricable bond of philosophy and
language: "De la filosofía sin palabras, ni hablar!", Let's not even talk
about philosophy without words! "Ni hablar" has a vernacular ring about it,
and I've always wondered if lurking in the humor of the phrase there was
precisely an invitation to indulge in philosophy without words but never,
never to speak of it -- for one can't.
On Thu, Jan 13, 2022 at 12:11 AM Alan Sondheim <sondheim at panix.com> wrote:
> Wittgenstein TLP 4.112
> Wittgenstein TLP 4.112
> 2nd sentence:
> Die Philosophie ist keine Lehre, sondern eine Tatigkeit.
> Pears McGuinnis translation:
> Philosophy is not a body of doctrine but an activity.
> Ogden Translation:
> Philosophy is not a theory but an activity.
> The Prototractatus follows Pears Mcguinnis, but in the German
> the comma after Lehre is eliminated. The Prototractatus also
> gives the number 4.10015.
> I cannot reproduce the Umlaut in Tatigkeit.
> Clearly both emendation / revision and translation are
> activities. To that extent the descriptive bones of philosophy
> are at best a carapace or fuzzy logic surrounding a core or
> body. The body is the physical body, the body of text, the
> world body of content flow, the interiority of thought
> involved in original text, revision, translation and release.
> The famous 7, What we cannot speak about we must pass over in
> silence, perhaps begs the issue that passing over is also such
> an interiority as well, that silence is always already
> relative, and passing over is indicative of a movement or flux
> among unknown problematic continents, that this 'about' is not
> a null or zero point of meditation, but perhaps or equally as
> well something in-there out-there equally populated, equally
> Which may also lead back to the Sheffer stroke and its dual,
> both of which might be considered as dynamic processes of
> In which case the refugee is what constitutes the world; the
> world of the refugee is our world, a deconstructed fundamental
> of existing, within and without the problematic of existence.
> (One might go as far as saying, on a dubious basis, that
> refugee = or -> ontology, always already a problem, that grace
> is becoming, grace, more than suture, the potential of
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