Philosophers · 哲學家 · The 1900s to Today
Ludwig Wittgenstein 維根斯坦 · Ludwig Josef Johann Wittgenstein
The heir to a great fortune who gave it away, wrote one book in the trenches and thought he had finished philosophy, became a village schoolmaster, and came back to take his own work apart.
一筆龐大財產的繼承人;他把財產送掉,在戰壕裡寫了一本書,以為自己把哲學做完了,去當了鄉村小學教師,後來又回來把自己的著作拆掉。
- Born 出生
- April 26, 1889, Vienna, the youngest of eight surviving children
- Died 去世
- April 29, 1951, Cambridge
- Trained as 所學
- An aeronautical engineer, in Berlin and Manchester
- Posts 職位
- Village schoolteacher in Lower Austria, 1920–26; professor of philosophy at Cambridge, 1939–47
- Published in his lifetime 生前出版
- One book of seventy-five pages, one article, one book review, and a spelling dictionary for children
- Main works 主要著作
- Tractatus Logico-Philosophicus (1921), Philosophical Investigations (1953)
中文翻譯Every paragraph has a Chinese translation. Tap 中譯▾ under a paragraph to open that one, or use Show Chinese · 顯示中譯 at the top to open them all. 每一段都有中譯:點段落下方的「中譯」只開那一段,或按上方的「顯示中譯」一次全部打開。
Life · 生平
A life in three scenes 三幕人生
The palace in Vienna 維也納的宮邸
Ludwig Wittgenstein was born in 1889 into one of the richest families in Europe. His father Karl had built the Austrian steel industry. Brahms and Mahler came to the house to play, and it held seven grand pianos. It was also an unhappy house. Karl wanted his five sons to follow him into business, and three of them killed themselves. A fourth, Paul, became a concert pianist, lost his right arm in the war, and went on performing with his left. Ludwig was the youngest. He thought of suicide for much of his youth.
路德維希・維根斯坦 1889 年生在歐洲最富有的家庭之一。他的父親卡爾一手建立了奧地利的鋼鐵工業。布拉姆斯與馬勒到他們家來演奏;家裡有七架平台鋼琴。那也是一個不快樂的家。卡爾要他的五個兒子跟著他從商;其中三個自殺了。第四個,保羅,成了音樂會鋼琴家;他在戰爭中失去了右臂,之後繼續用左手演出。路德維希是最小的。他年輕時有很長一段時間想著自殺。
He was trained as an engineer, and went to Manchester in 1908 to work on aircraft engines and propellers. The mathematics of propellers led him to the foundations of mathematics, and those led him to the logician Frege, who told him to go to Cambridge and study with Bertrand Russell. He arrived in 1911. Within a year Russell was saying that he had nothing left to teach him. In 1913 his father died and he inherited a fortune. When war came the following summer he enlisted in the Austrian army as a private.
他受的是工程師的訓練;1908 年到曼徹斯特,研究飛機引擎與螺旋槳。螺旋槳的數學把他引向了數學的基礎;而數學的基礎把他引向了邏輯學家弗雷格。弗雷格要他去劍橋,跟伯特蘭・羅素學。他在 1911 年抵達。不到一年,羅素就說自己沒有什麼可以再教他的了。1913 年他父親去世,他繼承了一大筆財產。隔年夏天戰爭爆發,他以二等兵的身分加入了奧地利軍隊。
A book from the front 一本從前線帶回來的書
He served for the whole war, asked for the most dangerous posts, and was decorated several times for courage. In his pack he carried notebooks, and in them he wrote the Tractatus Logico-Philosophicus. He finished it in 1918 and was a prisoner of war in Italy when he sent it to Russell. The book is seventy-five pages of numbered propositions. It argues that language pictures the facts of the world, that the limits of what can be pictured are the limits of what can be said, and that ethics, religion, and the meaning of life lie outside those limits. Its last sentence is: “Whereof one cannot speak, thereof one must be silent.” He believed that he had solved the problems of philosophy, and he acted on the belief by leaving the subject.
他服役了整場戰爭,主動要求最危險的崗位,並且因為勇敢好幾次獲得勳章。他的背包裡帶著筆記本;他在上面寫下了《邏輯哲學論》。他在 1918 年完成它;把它寄給羅素的時候,他是義大利的戰俘。這本書是七十五頁編了號的命題。它主張:語言描繪世界裡的事實;能被描繪的東西的界限,就是能被說出來的東西的界限;而倫理、宗教與人生的意義,都在那些界限之外。它的最後一句是:「凡是不可說的,就必須保持沉默。」他相信自己已經解決了哲學的問題;而他照著這個信念行事,離開了這門學問。
He gave his entire inheritance to his brother and sisters, trained as a teacher, and from 1920 taught in poor mountain villages south of Vienna. His sister said that it was like using a precision instrument to open crates. He was a demanding and impatient teacher who took the brightest children far beyond the syllabus and struck the slow ones. In 1926, after a boy he had hit collapsed, he resigned. He worked for a time as a gardener in a monastery and then spent two years designing a house for one of his sisters, with every door handle and radiator made to his own measurements.
他把全部的遺產給了他的哥哥與姐姐們,受了師範訓練,從 1920 年起在維也納以南貧窮的山村裡教書。他的姐姐說,這就像用一件精密儀器來開木箱。他是一位要求很高、沒有耐心的老師:他把最聰明的孩子帶到遠遠超出課綱的地方,並且打學得慢的孩子。1926 年,一個被他打的男孩昏倒了;他辭了職。他在一座修道院當了一陣子園丁,然後花了兩年為他的一位姐姐設計一棟房子;每一個門把、每一個暖氣片,都照他自己的尺寸訂做。
Starting again 從頭再來
Conversations with philosophers in Vienna persuaded him that his book had left things unsettled, and in 1929 he went back to Cambridge. He needed a degree in order to teach, so he submitted the Tractatus as a doctoral thesis. Russell and G. E. Moore examined him. The story goes that he ended the examination by clapping them on the shoulder and saying, “Don’t worry, I know you’ll never understand it.” For the next eighteen years he taught in his rooms, without notes, thinking aloud before a small group and often falling silent or cursing his own stupidity. He came to reject the central idea of his first book, that language has one essential function. He published nothing. During the Second World War he left his chair to work as a hospital porter in London.
與維也納的哲學家們的談話,使他相信他的書還有沒解決的東西;1929 年,他回到了劍橋。要教書,他需要一個學位;於是他把《邏輯哲學論》當作博士論文交了上去。考他的是羅素與摩爾。傳說口試結束時,他拍了拍兩人的肩膀說:「別擔心,我知道你們永遠不會懂的。」接下來的十八年,他在自己的房間裡教書,不用講稿,在一小群人面前把思考說出聲來;常常陷入沉默,或者咒罵自己愚蠢。他後來拒絕了第一本書的核心觀念,也就是「語言有一個本質的功能」。他什麼也沒出版。第二次世界大戰期間,他離開教席,到倫敦的一家醫院當搬運工。
He resigned his professorship in 1947 to write, and lived for a while alone in a cottage on the west coast of Ireland. Cancer was diagnosed in 1949. He spent his last weeks in the house of his doctor in Cambridge, working until two days before the end. When the doctor’s wife told him that his friends would arrive the next day, he said: “Tell them I’ve had a wonderful life.” The Philosophical Investigations, on which he had worked for sixteen years, appeared two years after his death.
1947 年,他為了寫作辭去教授職位,在愛爾蘭西海岸的一間小屋裡獨自住了一陣子。1949 年,他被診斷出癌症。他最後的幾個星期,是在劍橋他的醫生家裡度過的;他一直工作到臨終的前兩天。醫生的妻子告訴他,他的朋友們第二天會到;他說:「告訴他們,我度過了美好的一生。」他寫了十六年的《哲學研究》,在他死後兩年問世。
- 1889Born in Vienna生於維也納
- 1908Studies aeronautics at Manchester在曼徹斯特研究航空工程
- 1911Arrives in Cambridge to study with Russell到劍橋跟羅素學
- 1914–18Serves in the Austrian army; writes the Tractatus在奧地利軍中服役;寫《邏輯哲學論》
- 1919Gives away his fortune把財產送掉
- 1920–26Village schoolteacher鄉村小學教師
- 1929Returns to Cambridge回到劍橋
- 1939Professor of philosophy任哲學教授
- 1947Resigns to write辭職專心寫作
- 1951Dies in Cambridge在劍橋去世
- 1953Philosophical Investigations published《哲學研究》出版
The central idea · 核心觀念
Look and see 去看
Wittgenstein held two philosophies, and the second is a criticism of the first. What they share is a view of what philosophy is. It is not a science and discovers no new facts. Philosophical problems arise, he thought, when language is misunderstood, when a form of words that works in one setting is carried into another and “goes on holiday.” We ask “What is time?” as we might ask “What is copper?” and expect the same kind of answer. The philosopher’s task is to trace the confusion to its source so that the problem disappears. He called the aim “to show the fly the way out of the fly-bottle.”
維根斯坦有過兩套哲學;第二套是對第一套的批評。它們共有的,是對「哲學是什麼」的看法。哲學不是一門科學,也不發現任何新的事實。他認為,哲學問題是在語言被誤解的時候產生的:一種在某個場合行得通的說法,被搬到了另一個場合,然後「放假去了」。我們問「時間是什麼?」,就像我們問「銅是什麼?」,並且期待同一種答案。哲學家的任務,是把混亂追溯到它的源頭,使問題消失。他把這個目標稱為:「給蒼蠅指出飛出捕蠅瓶的路。」
In the later work the method is to describe how words are actually used. He distrusts general theories and asks for examples. Consider the things we call games, he says: board games, card games, ball games, a child throwing a ball against a wall. If you look for what is common to all, you find nothing. You find “a complicated network of similarities overlapping and criss-crossing,” like the resemblances among the members of a family. His instruction is: “don’t think, but look!” Applied to “meaning,” “understanding,” “pain,” and “following a rule,” the method yields the conclusions for which he is known. Meaning lies in use. Understanding is an ability and not an inner event. And a rule cannot be followed by one person in private.
在後期的著作裡,方法是描述字詞實際上怎麼被使用。他不信任一般性的理論,而要求舉例。他說:想想我們稱為「遊戲」的那些東西:棋類、牌類、球類,一個孩子把球丟到牆上再接住。如果你去找所有這些東西共同的地方,你什麼也找不到。你找到的是「一張由互相交疊、交錯的相似之處構成的複雜的網」,就像一個家族的成員之間的相像。他的指示是:「不要想,而要看!」把這個方法用在「意義」、「理解」、「痛」與「遵循規則」上,就得出了他為人所知的那些結論。意義在於用法。理解是一種能力,而不是一個內在的事件。而一條規則不可能被一個人私下遵循。
Whereof one cannot speak, thereof one must be silent.凡是不可說的,就必須保持沉默。
The whole of the book’s seventh and last section. He told a publisher that the book’s point was ethical and that the part that mattered was the part he had not written. 這是這本書第七部分、也是最後一部分的全文。他對一位出版商說過:這本書的要旨是倫理的;而要緊的那一部分,是他沒有寫出來的那一部分。
The strongest objection · 最強的反駁
Does he leave everything as it is? 他是不是讓一切都維持原樣?
Wittgenstein wrote that philosophy “leaves everything as it is.” It may describe language and may not reform it. Critics from Russell onward thought this an abdication. Russell said of the later work that it seemed to him to have abandoned serious thinking and to have invented a doctrine that would make such thinking unnecessary. If philosophical problems are only knots in language, then the questions people have asked about justice, knowledge, and the mind were mistakes, and the right response to them is therapy. Many philosophers find this incredible. Some of the questions have turned into sciences, and others have guided how people live.
維根斯坦寫道:哲學「讓一切都維持原樣」。它可以描述語言,而不可以改革語言。從羅素以來的批評者,認為這是棄守。羅素談到他後期的著作時說:在他看來,那似乎是放棄了嚴肅的思考,並且發明了一套會使這種思考變得不必要的學說。如果哲學問題只是語言裡的結,那麼人們對正義、知識與心靈所問過的那些問題就都是錯誤,而對它們的正確回應是治療。許多哲學家覺得這難以置信。那些問題當中,有一些已經變成了科學;另一些引導了人們怎麼生活。
Karl Popper pressed the same point to his face. At a meeting in Cambridge in 1946, Popper read a paper claiming that there are real philosophical problems and not merely puzzles. Witnesses disagree about what followed. Wittgenstein, who was holding the poker from the fireplace, is said to have demanded an example of a moral rule, and Popper to have replied: “Not to threaten visiting lecturers with pokers.” Wittgenstein left the room. His defenders say that he never denied that the problems are deep. He located the depth in us, in how hard it is to see what lies in plain view.
卡爾・波普當著他的面,緊追同一點。1946 年在劍橋的一次聚會上,波普宣讀了一篇論文,主張有真正的哲學問題,而不只是謎題。接下來發生了什麼,目擊者說法不一。據說,當時手裡拿著壁爐火鉗的維根斯坦,要求對方舉一條道德規則的例子;而波普回答:「不要用火鉗威脅來訪的講者。」維根斯坦離開了房間。為他辯護的人說:他從來沒有否認那些問題是深的。他把那份深度定位在我們身上:要看見明擺在眼前的東西,有多麼困難。
How we know · 史料
One Wittgenstein or two? 一個維根斯坦,還是兩個?
He is the only philosopher to have founded two schools that opposed each other. The Tractatus inspired the logical positivists of Vienna, who took it to show that only the statements of science have meaning and that the rest is nonsense. Wittgenstein thought they had misread him. For him the things that cannot be said were the most important, and at their meetings he sometimes turned his back and read poetry aloud. The Investigations inspired the philosophers of ordinary language at Oxford, who examined the everyday use of words with a patience he might have found tedious.
他是唯一創立了兩個互相對立的學派的哲學家。《邏輯哲學論》啟發了維也納的邏輯實證論者;他們認為這本書顯示了:只有科學的陳述才有意義,其餘的都是無意義的話。維根斯坦認為他們誤讀了他。對他來說,那些不能說的東西才是最重要的;在他們的聚會上,他有時候會背過身去,大聲朗讀詩。《哲學研究》啟發了牛津的日常語言哲學家;他們以一種他也許會覺得乏味的耐心,檢視字詞的日常用法。
Readers still argue about how deep the break between the two books goes. Some see a complete reversal, from language as a mirror of the world to language as a set of activities. Others stress what did not change: the conviction that philosophy is a struggle against confusion and yields no doctrine, the interest in what can only be shown, and the moral seriousness with which he treated every sentence. He himself asked that the two books be printed together, so that the new thoughts could be seen in the right light against the old.
讀者至今仍在爭論:這兩本書之間的斷裂有多深?有些人看到的是徹底的翻轉:從「語言是世界的鏡子」到「語言是一組活動」。另一些人強調沒有改變的東西:他深信哲學是一場與混亂的搏鬥,不產出任何學說;他對「只能被顯示的東西」的關注;以及他對待每一個句子時的那種道德上的嚴肅。他自己要求把這兩本書印在一起,好讓新的想法在舊想法的映襯之下,被放在正確的光線裡看。
Dharma and the West · 佛法與西方哲學
Wittgenstein and the Buddha 維根斯坦與佛陀
Wittgenstein compared his method to therapy and his early book to a ladder that must be thrown away once it has been climbed. A Buddhist reader recognizes both images. The Buddha called himself a physician, declined to answer questions about the beginning of the world or the fate of a saint after death on the ground that the answers do not lead to release, and described his teaching as a raft to be left on the far shore. Both men thought that some questions should be dissolved and not answered, and that the cause of our trouble is a picture that holds us captive. For both, the chief example is the self. Wittgenstein argued that “I” does not name an inner object, and that the idea of a private owner of experiences comes from misreading the grammar of the word. The Buddha taught that no such owner is found in body, feeling, perception, intention, or consciousness.
維根斯坦把自己的方法比作治療,把早年的那本書比作一架梯子:爬上去之後就必須丟掉。一位佛教徒讀者,兩個意象都認得出來。佛陀自稱醫者;對於世界的開端、聖者死後的去處這類問題,他拒絕回答,理由是答案並不導向解脫;他並且把自己的教法描述成一艘到了彼岸就該留下的筏。兩人都認為:有些問題應該被消解,而不是被回答;而我們的麻煩,起因於一幅把我們困住的圖像。對兩人來說,首要的例子都是「自我」。維根斯坦論證:「我」並不是一個內在對象的名字;而「經驗有一個私人的擁有者」這個想法,來自誤讀了這個字的文法。佛陀教導:在色、受、想、行、識當中,找不到這樣的擁有者。
They differ in what the dissolving is for and in how it is done. Wittgenstein’s treatment is intellectual. He works on a confusion until it lets go, and he promises only that the philosopher will be able to stop doing philosophy when he wants to. He had no method for the suffering he himself knew well. The Buddha’s treatment includes ethics and the training of attention, since on his account the picture of a self is held in place by craving and cannot be removed by argument alone. And where Wittgenstein fell silent about what lies beyond language, the Buddhist tradition, which agrees that it cannot be said, went on to say a good deal about how to get there (Dharma and Western Philosophy D2, D3).
他們的不同,在於「消解」是為了什麼,以及怎麼做。維根斯坦的療法是智性的。他處理一個混亂,直到它鬆手;而他只承諾:哲學家在想停的時候,能夠停止做哲學。對於他自己很熟悉的那種苦,他沒有方法。佛陀的療法包括了倫理與注意力的訓練;因為照他的說法,「自我」的那幅圖像是被渴愛固定住的,單靠論證拿不掉。此外,維根斯坦對語言之外的東西保持沉默;而佛教的傳統雖然同意那是不可說的,卻接著說了很多關於「怎麼到那裡」的話(佛法與西方哲學 D2、D3)。
Terms of art · 哲學術語
Words that come with him 跟著他一起來的詞
The early view that a sentence has meaning by picturing a possible fact.
早期的看法:一個句子藉著描繪一個可能的事實而有意義。
The early distinction between what language can state and what can only be made manifest.
早期的區分:語言能陳述的東西,與只能被顯示出來的東西。
G. Sprachspiel
An activity in which words are used, with its own rules and point.
使用字詞的一種活動;有它自己的規則與目的。
G. Familienähnlichkeit
The overlapping likenesses that link the things a word covers when no feature is common to all.
一個字所涵蓋的事物之間互相交疊的相似;其中沒有任何一個特徵是全體共有的。
G. Lebensform
The shared ways of acting and reacting on which a language rests.
一種語言所立足的、共同的行動與反應方式。
The problem of what makes one way of going on with a word or a series correct.
一個問題:是什麼使某一種「把一個字或一個數列接下去」的方式成為正確的?
Reading check · 理解測驗
Did it land? 讀懂了嗎
1. What did the Tractatus claim about language?
2. What does Wittgenstein find when he looks for what all games have in common?
3. What, for the later Wittgenstein, is the task of philosophy?
Go further · 延伸
Where he appears 他出現在哪幾課
- Ludwig Wittgenstein, Philosophical Investigations (1953), §§1–88 ↗Augustine, the builders, games, and family resemblance. The link is to an overview of his work. 奧古斯丁、建築工人、遊戲與家族相似。連結是他的著作概述。
- Ludwig Wittgenstein, Tractatus Logico-Philosophicus (tr. C. K. Ogden, 1922) ↗Read the preface, propositions 1 to 2.1, and 6.4 to 7. 讀序言、命題 1 到 2.1,以及 6.4 到 7。
- Ray Monk, Ludwig Wittgenstein: The Duty of Genius (1990) ↗The standard life, and one of the best biographies of any philosopher. 標準的傳記;也是所有哲學家傳記當中最好的之一。
- Stanford Encyclopedia of Philosophy, “Private Language” ↗The argument of the companion lesson, step by step. 相配的那一課裡的論證,一步一步說明。