By Alice Crary
Cora Diamond has performed a number one position within the reception and elaboration of Wittgenstein's philosophy. Diamond's contribution to Wittgenstein scholarship is unusual by way of her outstanding and commonly mentioned feedback approximately continuity among Wittgenstein's early and later writings. Her paintings in ethics, in vital respects formed by way of her learn of Wittgenstein, has been equally influential. The essays during this quantity, by way of a couple of extraordinary philosophers, together with Stanley Cavell, James Conant, John McDowell, Hilary Putnam, and Martha Nussbaum, discover groundbreaking interpretations of Wittgenstein’s philosophy and try and show its importance for ethics, utilizing Diamond's writings on those issues as a springboard and notion. The publication starts off with essays that deal with Diamond's paintings on Wittgenstein, protecting and extra constructing her paintings either at the Tractatus and on Wittgenstein's later idea. extra essays absorb Diamond's writings on ethical philosophy, interpreting her inspiration of ''the hassle of reality,'' her view that literature as such provides us with rational ethical guide, and her paintings on animals and ethics. Contributors: Stanley Cavell, James Conant, Alice Crary, David Finkelstein, Juliet Floyd, Michael Kremer, Sabrina Lovibond, John McDowell, Stephen Mulhall, Martha Nussbaum, and Hilary Putnam
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Additional resources for Wittgenstein and the Moral Life: Essays in Honor of Cora Diamond
When it comes to the very special case of Wittgenstein, many are apt to feel that a conjunction of commonsensical observations such as (1′) and (2′) above, if allowed to stand without further qualification, fails in an important respect to do full justice to what they take themselves to know about the intellectual trajectory of this singular figure in the history of philosophy. For the special character of Wittgenstein’s achievement is generally thought to lie precisely in the following fact: Wittgenstein’s thought did not merely develop, as another philosopher’s might, rather he accomplished the feat of establishing two disjoint schools of philosophic thought in a single human lifetime.
Where, in her work on moral philosophy and literature, Diamond is concerned to illuminate what she sees as the ethical dimension of our efforts to understand how things stand in the world, in her work on animals and ethics, she is primarily concerned with particular features of the world she thinks moral philosophers tend not to bring properly into focus. One of her central preoccupations is arguing that moral philosophers fail to grasp that a certain (nonbiological) concept “animal” can by itself be important for moral thought and underlining how this failure infects a great deal of work on animals and ethics.
From the perspective of a resolute reader, it makes little difference whether the candidate criteria for lending substance to nonsense involve considerations of verifiability, bipolarity, logical well-formedness, or some other putative respect in which a “proposition” is held to be intrinsically flawed because of its own internal logical or conceptual structure. Part of what the Tractatus seeks to show, according to resolute readers, is that all such “criteria of meaningfulness” cannot do the sort of work to which we want to put them in our philosophical theorizing.