By G.L. Hagberg

ISBN-10: 0801430402

ISBN-13: 9780801430404

"[Art as Language] is in itself super important as an instance of the nonetheless principally unappreciated relevance of Wittgenstein's paintings to conventional philosophical concerns. . . . This e-book, as a kind of encyclopedic critique of aesthetic theories from a Wittgensteinian standpoint, could be enlightening to aesthetic theorists who need to know, now not what Wittgenstein stated approximately artwork, yet what the relevance of his paintings is to their use of language as some degree of reference for reading art."―Choice"In a sequence of acute arguments, Hagberg dismantles the quarter of grand aesthetic idea that defines paintings within the phrases philosophy has characteristically used to outline language. . . . Written with excellence in argumentation, judiciousness, and a capacious wisdom of Wittgenstein."―Daniel Herwitz, universal Knowledge"A transparent and clever e-book. Hagberg's process is to teach the implications of retaining a Wittgensteinian view of language and brain for cultured theories that are both in line with, or analogous to, different non-Wittgensteinian positions approximately language and brain. this is often an incredible project."―Stanley Bates, Middlebury university

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D 49 Here another important difference between Cohen and Natorp emerges. 51 Thus, for Natorp, religion becomes thought of the limit, that very limit to which philosophy as method also tends; but that which is an infinite problem in the various directions of objectivisation, in religion is an absolute, originative solution. Once again Natorp explained all this with direct reference to Plato’s teaching of Ÿnypøueton: «{(…) Object means, above all, problem, but religion will not only be problem and question, but that which would solve all questions.

Plato’s Ÿnypø Ÿ ueton was, in Natorp’s view, the first, fundamental model of the supreme principle of his very critical philosophy: the logos as the identity of totality and 23 Cf. , pp. , 348 f. , p. 393. 25 Ibidem. e. of thought as system. 28 It should be pointed out that Natorp’s critical reading of Logik der reinen Erkenntnis, as soon as the work came out in 1902, in preparation for a review in «Kant-Studien», which he never actually published, so as to avoid publicly stating his misunderstanding and disagreement over Cohen’s logic, accompanied the completion of the former’s Platons Ideenlehre published in 1903.

Hermann Cohen’s Normative Paradigm of the German-Jewish Symbiosis, cit. CHAPTER TWO PLATO’S IDEA OF THE GOOD IN ITS DIFFERENT INTERPRETATIONS BY COHEN AND NATORP* One of the numerous merits of the Marburg school is undoubtedly that of providing an original, fruitful interpretation of the history of philosophy, as can be seen in Cassirer’s important historiographical work and the large number of pertinent writings by Cohen, Natorp and their pupils on Plato, Descartes, Leibniz, Kant and many others.

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Art As Language: Wittgenstein, Meaning, and Aesthetic Theory by G.L. Hagberg

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