The Rigor of a Certain Inhumanity: Toward a Wider Suffrage

Notes

Introduction 1. Ludwig Wittgenstein, Philosophical Investigations, trans. G. E. M. Anscombe (Oxford: Blackwell, 1953), p. 222. 2. Edmund Husserl, Cartesian Meditations: An Introduction to Phenomenology , trans. Dorion Cairns (The Hague: Nijhoff, 1960). 3. John Llewelyn, Margins of Religion: Between Kierkegaard and Derrida (Bloomington: Indiana University Press, 2009). 1. Ideologies 1. Aristotle, The Organon, vol. 1, trans. Harold P. Cooke and Hugh Tredennick (London: Heinemann, Cambridge Mass, Harvard University Press, 1949), p. 115. 2. Gershom Scholem, On the Kabbalah and Its Symbolism, trans. Ralph Manheim (New York: Schocken, 1965), pp. 76–77. 3. John Locke, Works, 11th ed. (London: Otrige, 1812), vol. 4, p. 529. 4. Ibid., pp. 134–135. 5. Richard Aaron, John Locke (London: Oxford University Press, 1937), p. 88. 6. Locke, Draft B, §62, in Benjamin Rand, ed., An Essay Concerning the Understanding , Knowledge, Opinion, and Assent (Cambridge, Mass.: Harvard University Press, 1931); Peter H. Nidditch, ed., Draft B of Locke’s Essay Concerning Human Understanding (Sheffield, U.K.: University of Sheffield Press, 1982). 7. Norman Kretzmann, “The Main Thesis of Locke’s Semantic Theory,” in I. C. Tipton, ed., Locke on Human Understanding, Selected Essays (Oxford: Oxford University Press, 1977). 8. Locke, Works, vol. 4, p. 354. 9. Ferdinand de Saussure, A Course in General Linguistics, trans. Wade Baskin (London: Fontana/Collins, 1974), p. 120. NOTES 296 | NOTES TO PAGES 19–31 10. For more discussion of meinen and vouloir dire, see chapter 6 below. 11. Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (Oxford: Blackwell, 1967); trans. Joan Stambaugh (Albany: State University of New York Press, 1996). Page references in my text are those of the edition of Sein und Zeit given in the margins of the translation. 12. Chomsky’s depth grammar is innate. In view of Locke’s attack upon innate ideas in the first book of his Essay, one can well imagine what he would have said about Chomsky’s self-styled “Cartesian linguistics.” On both Chomsky’s representative structures in the speaker’s unconscious and on Locke’s representative ideas in the speaker’s consciousness the verdict pronounced by the later Wittgenstein would be the same: that they are superfluous excuses, unnötige Ausreden (PI 213), words that butter no parsnips. See in particular Noam Chomsky, Rules and Representations (Oxford: Blackwell, 1980). Cf. Simon Blackburn, Spreading the Word: Groundings in the Philosophy of Language (Oxford: Clarendon Press, 1984), pp. 27ff. 13. Ludwig Wittgenstein, Tractatus Logico-Philosophicus, trans. D. F. Pears and B. F. McGuiness (London: Routledge and Kegan Paul / New York: The Humanities Press, 1961). 14. Friedrich Waismann, The Principles of Linguistic Philosophy, R. Harré, ed. (London: Macmillan, New York: St Martin’s Press, 1965), p. 313. 15. Wittgenstein, Philosophical Investigations, p. 40. Unless otherwise indicated references in the text abbreviated as PI are to paragraphs. Edmund Husserl, Ideas: A General Introduction to Pure Phenomenology, trans. W. R. Boyce Gibson (London : Allen and Unwin, 1931); Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, trans. F. Kersten (The Hague: Nijhoff, 1982), §49. 2. Worldviews 1. Ludwig Wittgenstein, Philosophical Investigations, trans. G. E. M. Anscombe (Oxford: Blackwell, 1953). 2. Martin Heidegger, “Die Zeit des Weltbildes,” in Holzwege (Frankfurt am Main: Klostermann, 1972), p. 85; The Question Concerning Technology and Other Essays, trans. William Lovitt (New York: Harper and Row, 1977), p. 132. 3. Ibid., p. 97; p. 146; Protagoras, fragment B, 4, cited in Hermann Diels, Fragmente der Vorsokratiker (Berlin: Wiedemannsche Buchhandling, 1903). Since Heidegger cites this to help explain the part played by waiting (Verweilen) in the Greek way of belonging in the world, it may help to explain what he means when in the interview in Der Spiegel he says “Only a God [or a god] can save us.” 4. Heidegger, ibid., p. 84; p. 131. 5. Ibid., p. 83; p. 131. 6. This might explain why Aristotle’s emphasis upon the priority of theoretical wisdom in Book 10 of the Nicomachean Ethics is not inconsistent with the stress he puts on practical wisdom throughout the rest of that work. Perhaps saying, as it is sometimes said, that Book 10 is Plato’s revenge underestimates the height of “the highest doing.” 7. Donald Davidson, “On the Very Idea of a Conceptual Scheme,” in Inquiries into Truth and Interpretation (Oxford: Clarendon Press, 1984). NOTES TO PAGES 31–44 | 297 8. Benjamin Lee Whorf, Language, Thought, and Reality: Selected Writings of Benjamin Lee Whorf, J. B...