Rush Rhees, a close friend of Wittgenstein and a major interpreter of his work, shows how Wittgenstein's On Certainty concerns logic, language, and reality – topics that occupied Wittgenstein since early in his career. Authoritative interpretation of Wittgenstein's last great work, On Certainty, by one of his closest friends. Debunks misconceptions about Wittgenstein's On Certainty and shows that it is an essay on logic. Exposes the continuity in Wittgenstein's thought, and the radical character of his conclusions. Contains a substantial and illuminating afterword discussing current scholarship surrounding On Certainty, and its relationship to Rhees's work on this subject.
This first of two volumes on the Greeks by Rush Rhees addresses the central philosophical question: In what sense does philosophy investigate reality? In answering this question, Rhees brings the work of the Presocratics into close relation with contemporary philosophy. D.Z. Phillips's editorial commentary is particularly helpful in assisting the reader with their bearings as they approach the text and in elucidating the developments in Rhees's thinking. How is the philosophical investigation of reality different from that of science and can it be said that science investigates aspects of reality, whereas philosophy investigates reality as such? In this first volume Rhees affirms that most of the Presocratics seemed to be seeking a science of being qua being, looking for an essence of reality that simply is. Rhees asks, if the existence of reality cannot be denied, then how can it be asserted either? Does it make sense to say that reality exists? If we speak of something existing, we speak of the conditions of its existence that are independent of the 'something' in question, so how can this be said about reality? What conditions can be other than reality itself? Rhees argues that whatever unity reality has, it cannot be the unity of a thing. Rhees brings out how individual Presocratics are aware of their predecessors' difficulties, only to fall prey to new difficulties of their own. Rhees suggests that what is philosophically deep in their questionings can be found in discussing the relation of discourse and reality. Does what we say to each other depend on an underlying logic that determines what can and cannot be said, or on a system of unchanging meanings; or is the distinction between sense and nonsense rooted in our actual ways of thinking and acting? In discussing these Wittgensteinian themes, Rhees is not simply elucidating the Presocratics but is in dialogue with them.
This is Volume VIII of none in a studies in Ethics and the Philosophy of Religion. Originally published in 1969 and holds a collection of papers on talks to first year students not reading philosophy; science and questioning; and discussions on social engineering, politics and science as well as questions like 'where does the world come from?
This second of two volumes on the Greeks by Rush Rhees takes up the questions bequeathed by the previous volume. If reality does not have the unity of a thing, can it have any kind of unity at all? The alternative seems to be that reality has the unity of a form. In this volume Rhees brings the perspective of a modern Wittgensteinian philosopher to bear on the dialogues of Plato. In his treatment of the Georgias and the Symposium Rhees emphasizes Socrates' claim that it is important to seek understanding although one cannot say, in the form of a theory or philosophical thesis, what that understanding amounts to. In considering the Phaedo, Theaetetus, Parmenides and Timaeus, Rhees pursues these questions in a way which relates them to live issues concerning the relation between logic and discourse. Rhees shows that Plato's Forms can neither be thought of by analogy with 'ultimate' particles in physics, nor as fixed concepts that determine what can and cannot be said. Finally, D. Z. Phillips includes two treatments by Rhees of the Republic separated by fifteen years. In the first he criticises Plato for a fixed view that an order predetermines and makes possible growth in understanding, showing how this is the very antithesis of growth. In the second he returns to the tension in Plato's thought between 'answerability to reality' and the view that understanding and growth can only be achieved through a seeking in dialogue. Rhees concludes that language is not a collection of isolated games, rather we speak in the course of lives that we lead and what we say has its meaning from the place it occupies in the course of a life.
This first of two volumes on the Greeks by Rush Rhees addresses the central philosophical question: In what sense does philosophy investigate reality? In answering this question, Rhees brings the work of the Presocratics into close relation with contemporary philosophy. D.Z. Phillips's editorial commentary is particularly helpful in assisting the reader with their bearings as they approach the text and in elucidating the developments in Rhees's thinking. How is the philosophical investigation of reality different from that of science and can it be said that science investigates aspects of reality, whereas philosophy investigates reality as such? In this first volume Rhees affirms that most of the Presocratics seemed to be seeking a science of being qua being, looking for an essence of reality that simply is. Rhees asks, if the existence of reality cannot be denied, then how can it be asserted either? Does it make sense to say that reality exists? If we speak of something existing, we speak of the conditions of its existence that are independent of the 'something' in question, so how can this be said about reality? What conditions can be other than reality itself? Rhees argues that whatever unity reality has, it cannot be the unity of a thing. Rhees brings out how individual Presocratics are aware of their predecessors' difficulties, only to fall prey to new difficulties of their own. Rhees suggests that what is philosophically deep in their questionings can be found in discussing the relation of discourse and reality. Does what we say to each other depend on an underlying logic that determines what can and cannot be said, or on a system of unchanging meanings; or is the distinction between sense and nonsense rooted in our actual ways of thinking and acting? In discussing these Wittgensteinian themes, Rhees is not simply elucidating the Presocratics but is in dialogue with them.
Rush Rhees, a close friend of Wittgenstein and a major interpreter of his work, shows how Wittgenstein's On Certainty concerns logic, language, and reality – topics that occupied Wittgenstein since early in his career. Authoritative interpretation of Wittgenstein's last great work, On Certainty, by one of his closest friends. Debunks misconceptions about Wittgenstein's On Certainty and shows that it is an essay on logic. Exposes the continuity in Wittgenstein's thought, and the radical character of his conclusions. Contains a substantial and illuminating afterword discussing current scholarship surrounding On Certainty, and its relationship to Rhees's work on this subject.
This is Volume VIII of none in a studies in Ethics and the Philosophy of Religion. Originally published in 1969 and holds a collection of papers on talks to first year students not reading philosophy; science and questioning; and discussions on social engineering, politics and science as well as questions like 'where does the world come from?
This two volume set of Rush Rhees's In Dialogue with the Greeks brings together Rhees's work on the Presocratics and on Plato. The first volume addresses the central philosophical question: In what sense does philosophy investigate reality? In answering this question Rhees brings the work of the Presocratics into close relation with contemporary philosophy. The second volume takes up the questions bequeathed by the first. If reality does not have the unity of a thing, can it have any kind of unity at all? The alternative seems to be that reality has the unity of a form. In this second volume Rhees brings the perspective of a modern Wittgensteinian philosopher to bear on the dialogues of Plato concluding that language is not a collection of isolated games, rather we speak in the course of lives that we lead and what we say has its meaning from the place it occupies in the course of a life. D.Z. Phillips' editorial commentary is particularly helpful in assisting the reader with their bearings as they approach the text and elucidating the developments in Rhees's thinking.
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