ellauri151.html on line 375: Wittgenstein’s analysis shows that religious and linguistic symbols
ellauri151.html on line 542: Wittgenstein’s letters, diaries and
ellauri151.html on line 543: Drury’s memoirs show that Wittgenstein discussed Hamann’s authorship in the early 1930s and 1950s. Wittgenstein’s diary notes and the
ellauri151.html on line 544: Cambridge lectures show that Wittgenstein’s discussion of Hamann’s
ellauri151.html on line 585: Tim Labron (2009) also compares Wittgenstein’s late philosophy
ellauri151.html on line 679: Munz (2000) discusses Wittgenstein’s reply to Frazer at length. Frazer argues that magic is based on loose associations that lead to erroneous views on causation. According to Munz, Wittgenstein holds that the distinction between beliefs and practices cannot be made, as language is at its core mythological.
ellauri153.html on line 479: The problem of evil has been shown to be a deep problem in Wittgenstein’s sense. Vittu näitä kielimiehiä. Tulee mieleen 60-luvun hammastahnamainos, jossa ehdotettiin kielikoetta, että onko etuhampaat Hamannin harjan ja lipeäsaippuan (Malakia 3:2) jälkeen enää tahmaiset. Syvältä, indeed. Syvällisyys on suunnilleen yhtä ällösana kuin humanismi (alla). The existence of
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