Tätigkeit <activity>
Tatsache <fact>

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.

// Paul

On Thu, Jan 13, 2022 at 12:11 AM Alan Sondheim <sondheim@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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