Lars Hertzberg

“Tell me," Wittgenstein once asked a friend, "why do people always say, it was natural for man to assume that the sun went round the earth rather than that the earth was rotating?" His friend replied, "Well, obviously because it just looks as though the Sun is going round the Earth." Wittgenstein replied, "Well, what would it have looked like if it had looked as though the Earth was rotating?” What would it have looked like if we looked at all sciences from the viewpoint of Wittgenstein’s philosophy? Wittgenstein is undoubtedly one of the most influential philosophers of the twentieth century. His complex body of work has been analysed by numerous scholars, from mathematicians and physicists, to philosophers, linguists, and beyond. This volume brings together some of his central perspectives as applied to the modern sciences and studies the influence they may have on the thought processes underlying science and on the world view it engenders. The contributions stem from leading scholars in philosophy, mathematics, physics, economics, psychology and human sciences; all of them have written in an accessible style that demands little specialist knowledge, whilst clearly portraying and discussing the deep issues at hand.

In the interpretive literature from the 1950's through the 1970's the term 'criterion' was thought to be a central key to the understanding of Wittgenstein's later philosophy. Later on, it was relegated from this place of honour to being one of a variety of expressions used by Wittgenstein in dealing with philosophical questions. This Element tries to account for the shifting fate of this concept. It discusses the various occurrences of the word “criteria” in the Philosophical Investigations, argues that the post-Wittgensteinian debate about criteria was put on the wrong track by a problematic passage in Wittgenstein's early Blue Book, and finally gives an overview of the main contributions to this debate, trying to achieve a reconciliation between the rival conceptions.

We are all familiar with robots and other computers producing linguistic expressions. The essay discusses the question in what sense these speech-like phenomena can be regarded as an outcome of what might be called learning to talk. The question might also be rephrased as follows: in what sense can a talking robot be considered a speaker. In the debate becoming a speaker is often construed as an ability to connect signs with objects. As was shown by Wittgenstein this conception of being a speaker is highly impoverished. To be a speaker is to be able to express oneself by means of words. This ability is connected with having a life, which robots lack. What concerns me in this discussion is not so much the ongoing debate about what robots can and cannot do. Rather, it is the light it may throw on what it means for a human being to learn to talk.

We are all familiar with robots and other computers producing linguistic expressions. The essay discusses the question in what sense these speech-like phenomena can be regarded as an outcome of what might be called learning to talk. The question might also be rephrased as follows: in what sense can a talking robot be considered a speaker. In the debate becoming a speaker is often construed as an ability to connect signs with objects. As was shown by Wittgenstein this conception of being a speaker is highly impoverished. To be a speaker is to be able to express oneself by means of words. This ability is connected with having a life, which robots lack. What concerns me in this discussion is not so much the ongoing debate about what robots can and cannot do. Rather, it is the light it may throw on what it means for a human being to learn to talk.

Peter Winch, following Wittgenstein, was critical of the notion that philosophy could pass judgment on matters like the sense of words, the rationality of actions, or the validity of arguments. His critique had both what we might call a local strand – the insight that criteria of thought and action are not universal but vary between cultures and between practices – and a personal strand – the insight that those local criteria are ultimately given shape through the particular applications made of them by individuals. These strands are prominent, for instance, in Winch’s discussion of cross-cultural understanding as well as his treatment of the distinction between valid reasoning and illicit persuasion.

Rush Rhees held Wittgenstein's work in high esteem but considered it in need of deepening. He was critical of Wittgenstein's idea that the builders' game might be the whole language of a tribe and that human language could be thought of as simply a range of language games. Rhees thought that Wittgenstein failed to do justice to the unity of language. The idea of the unity of language appears to have both an anthropological and an ethical aspect. The latter is illustrated with the help of a Hemingway story

Most of us, at one time or another, will have been struck by a thought that we might wish to express in the following words: ‘I could have been born in a different time and place, my position in life and all my personal characteristics could have been completely different from what they are; how amazing then that it should have fallen to my lot to live my life, the only life I shall ever live, as this particular individual rather than any other.’ This thought need not derive from a sense that there is anything unusual about one's life; what it expresses, rather, may be the sense that there is something gratuitous or contingent about one's being any particular individual at all. This sense of contingency might be connected with a feeling of gratitude, perhaps of responsibility towards others less fortunate in life; or it might be bound up with envy, or pride, or self-pity, etc