By David G. Stern, Béla Szabados
Condemned for his misogyny, self-hatred, anti-semitism and homophobia, in addition to praised for his uncompromising and outspoken method of gender and morality, Otto Weininger used to be the most arguable and generally learn authors of fin-de-siècle Vienna. the aim of this new selection of essays is to discover some of the ways that Wittgenstein absorbed and replied to Weininger's principles. Written by means of a global group of specialists on Wittgenstein and Weininger, the amount is mainly well timed within the gentle of modern translations of Weininger's paintings.
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Extra resources for Wittgenstein Reads Weininger
Will not allow alien views to be imposed on him, so obscuring the judgment of his own ego; he will not passively accept the interpretation of another, of an alien ego, quite different from his own, and if ever he has allowed himself to be influenced, the thought will always be painful to him” (S&C, 174). The juxtaposition of such parallel reflections from Wittgenstein and Weininger enables us to see Weininger as an important source and conversation partner for Wittgenstein during his transition period from the early to the later philosophy.
Jews and Gender: Responses to Otto Weininger. Philadelphia: Temple University Press, 61–72. (2001). Wittgenstein’s Vienna Revisited. New Brunswick and London: Transaction Publishers. (2002). ” Nomadas 4. es/info/eurotheo/nomadas/n4-ajanik1. htm (2002). ” Paper presented at the Nietzsche and Central Europe symposium held in Vienna, 2002. xml 26 CY374/Stren 0521825539 March 11, 2004 13:55 David G. Stern and B´ela Szabados Janik, Allan, and Stephen Toulmin (1973). Wittgenstein’s Vienna. New York: Simon & Schuster.
Their resolution requires “a change of heart, a transition from a theoretical to a practical perspective” ( Janik 1995, 71). Janik and Le Rider are at one then in that Weininger’s influence on the later Wittgenstein is not a textual or surface similarity that can be taken in at a glance, but a deep impact to be discerned in their joint emphasis on practice over theory. Both struggle against our tendency to self-deception and try to find a way of living authentically, insisting that honesty in theorizing has an existential dimension.