[NetBehaviour] Wittgenstein TLP 4.112

Alan Sondheim sondheim at panix.com
Thu Jan 13 19:39:56 UTC 2022

Hi Paul,

There are three translations we have here of TLP and they all agree on 
that phrasing; what you describe is also at the end of the book, 7, what 
we can't talk about we must consign to silence - which is about the only 
thing people mention when the discuss the book today. But it references 
deeper roots all through the book which is highly constructed, not to lead 
there, but to lead towards ways of describing the world, which is also 
that is the case in the beginning of the text. It's not a turning towards 
mysticism or silent philosophy, as all his later work showed of course - 
the later work reflecting a kind of idle conversation that was anything 
but. It's interesting that Karl Kraus knew of TLP and read it; I think 
they might have known each other in fact, and Kraus in other ways had 
exactly the same precision.

Best, Alan and thank you!

On Thu, 13 Jan 2022, Paul Hertz via NetBehaviour wrote:

> Date: Thu, 13 Jan 2022 11:11:14 -0600
> From: Paul Hertz via NetBehaviour <netbehaviour at lists.netbehaviour.org>
> To: NetBehaviour for networked distributed creativity
>     <netbehaviour at lists.netbehaviour.org>
> Cc: Paul Hertz <ignotus at gmail.com>
> Subject: Re: [NetBehaviour] Wittgenstein TLP 4.112
> T?tigkeit <activity>
> Tatsache <fact>
> Take them apart and a fact is an act-thing, Tat+sache. T?tigkeit 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 Jos? Maria Valverde, the noted Spanish poet,
> literary critic, and historian of philosophy, found in his Vida y muerte de
> las ideas: peque?as historias del pensamiento (Life and death of Ideas: little
> stories of thought), on the inextricable bond of philosophy and language:
> "De la filosof?a 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.
> // Paul
> On Thu, Jan 13, 2022 at 12:11 AM Alan Sondheim <sondheim at panix.com> wrote:
>       Wittgenstein TLP 4.112
>       http://www.alansondheim.org/aaaggg2.jpg
>       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
>       unknowable.
>       Which may also lead back to the Sheffer stroke and its dual,
>       both of which might be considered as dynamic processes of
>       expulsion.
>       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
>       healing.)
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