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Derek JARMAN / Terry EAGLETON
Wittgenstein
L'Eclat, 176 p. br., trad. de l'anglais par Patricia Farazzi. Introduction et scénario de Terry Eagleton. Photos n/b & coul. d'Howard Sooley.
Reference : sol 23JAN8
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5 book(s) with the same title
Le Mythe de l'intériorité. Expérience, signification et langage privé chez Wittgenstein.
Paris Editions de Minuit 2007 Un volume in-8 broché, couverture blanche, 734 pages. Bon état.
La librairie est ouverte du mardi au samedi de 9h30 à 12h30 et de 13h30 à 19h00. Commandes par courriel ou téléphone. Envoi rapide, emballage soigné.
Schriften. Ausgewählt und herausgegeben von Hans Kayser. Mit der Biographie Böhmes von Abraham von Franckenberg und dem kurzen Auszug Friedrich Christoph Oetingers. - [WITTGENSTEIN'S COPY, SIGNED]
Leipzig, Insel=Verlag, 1923. 8vo. Original half cloth. Blue paper-covered boards with ""Der Dom"" in gilding to front board. Spine with soiling and upper part of boards faded. 422, (2) pp. + 1 folded plate.
Wittgenstein's copy, with his own original signed owner's inscription in pencil to front free end-paper: ""Von Tommy zu/ Weinachten 1931/ Ludwig Wittgenstein"". For the academic year 1932, Wittgenstein had been granted leave from his official teaching engagements at Cambridge, in order to concentrate on his own work. He did, however, wish to give private unpaid discussion classes for interested students, and did so, in his rooms at Whewells Court. These discussion classes became famous, and the lectures that he gave that year even more so. As is evident from the present copy of Boehme's Works, Wittgenstein had been given this book (by ""Tommy"" - i.e. Tommy Stonborough (1906-1986), his nephew, being the oldest son of his sister Margarete Stonborough-Wittgenstein) for Christmas 1931. Having in his youth been fascinated by the ""mystics"", but for many years not worked on them, Wittgenstein, in his Cambridge lectures, commencing in the early 1930'ies (after Christmas 1931) revives certain aspects of the ""Teutonick philosophy"" that Böhme represents, finding resonance with many of his young disciples. Wittgenstein, as Schopenhauer (and Wittgenstein perhaps originally inspired by Schopenhauer's interest), was fascinated by the tradition of the mystics, going back to Hildegard von Bingen, Nicolaus von Cusa, Paracelsus, and probably most importantly Jacob Böhme, and through him the teachings of Bruno, which influenced his philosophy a great deal. Jacob Böhme (or Boehme, in English) was a German mystic, born in the East German town of Goerlitz in 1575 (died in 1624). He received almost no education and made his living as a shoemaker (thus also known as ""The Shoemaker of Goerlitz""), but was early on interested in the works of Paracelsus, the Kabbala, and the Hermetic tradition. He is most famous for his unfinished main work ""Aurora"" (also present in the present copy of his Works), which attracted a circle of followers. He came into conflict with the church on several occasions, was banned from writing and later banished from his home. He became hugely influential within German romanticism, and both Hegel, Baader, and Schelling were influenced by him. He has been given philosophical revivals at frequent intervals, through both Schopenhauer, Nietzsche, Bergson, Heidegger, Buber, and Wittgenstein.Wittgenstein's nephew, Thomas Stonborough, who gave him the present copy of Boehme's Works had studied psychology under Charlotte Bühler (and possibly here himself encountered the writings of Böhme, as e.g. Jung was heavily influenced by him and gives many references to him in his works). He was a silent partner of Bank Shields & Co in New York and for a period of time assistant at Columbia University. He had quite a bit to do with his famous uncle and later inherited the ""Wittgenstein-House"" in Kundmanngasse in Wien, which he sold in 1971. Wittgenstein handed over some of his belongings, including a number of his books, to his life-long friend Ludwig Hänsel. Among these belongings was the present copy of Böhme's Works given to him by his nephew. Wittgenstein did not have many close friends, but the closest -together with Rudolph Koder- was Luwig Hänsel, who was a high-school teacher of German and literature. Hänsel and Wittgenstein, who befriended each other in 1918 while being war prisoners in Monte Casino, also remained close friends throughout their lives.
The Nature and Reality of Objects of Perception. Reprinted from the ""Proceedings of the Aristotelian Society,"" 1906. - [FROM WITTGENSTEIN'S POSSESSION]
London, 1906. 8vo. Original printed wrappers. Spine-strip repiared and with a bit of minor loss. A bit of bumping to extremities and a closed tear with no loss to back wrapper. No soiling or markings. 60 pp.
The very rare first edition of the separate re-print - from the library of Wittgenstein (not stated anywhere in the copy, but the copy comes from the descendents of Hänsel, who verify the provenance) - of this essential paper, which also played a great rôle for Wittgenstein.Off-prints of the present work are of great scarcity, and the present copy has been in the possession of Ludwig Wittgenstein, who was probably given the copy by Moore himself. Wittgenstein handed over some of his belongings, including a number of his books, to his life-long friend Ludwig Hänsel. Among these belongings was the present copy of Moore's influential work.Wittgenstein did not have many close friends, but the closest- together with Rudolph Koder- was Luwig Hänsel, who was a high-school teacher of German and literature. Hänsel and Wittgenstein, who befriended each other in 1918 while being war prisoners in Monte Casino, also remained close friends throughout their lives.George Edward Moore (1873-1958) is one of the most influential of twentieth century philosophers, and his contributions to analytic philosophy can be compared to only those of Russell, Wittgenstein and Frege, with whom he founded this philosophical discipline. His impact on Anglo-American philosophy in the 20th century must be said to be nearly unsurpassed. The present work constitutes one of his most important contributions to philosophy, touching of several of the points that form the fundamental questions of e.g. Wittgenstein's ""Tractatus"""" for instance: what lies behind that which we see in the world? What can we say about it? And how? Or for Wittgenstein's ideas of e.g. private language: One of the main questions put forth here by Moore is: ""How do we know that there are any other people, who have perceptions in some respects similar to our own?"" (p. 2).""There are two beliefs in which almost all philosophers, and almost all ordinary people are agreed. Almost everyone believes that he himself and what he directly perceives do not constitute the whole of reality: he believes that ""something"" other than himself and what he directly perceives ""exists"" or is ""real"". (p. 1).There is no doubt that the essential questions put forth in the present paper have been of interest to Wittgenstein, and there is no doubt that Wittgenstein has read the present paper. In a letter to Russell from 1913 Wittgenstein writes: ""... By the way - would you be so good and send me two copies of Moore's paper: ""The Nature and Reality of Objects of Perception"" which he read to the Aristotelian Soc. in 1906. I am afraid I can't yet tell you the reason why I want two copies but you shall know it some day. If you kindly send me the bill with them I will send the money immediately after receiving the Pamplets..."" (L. Wittgenstein, Cambridge Letters, Blackwell Publishers, 1995).
The Refutation of Idealism. [Off-printed from MIND: a Quaterly Review of Psychology and Philosophy. Vol. XII., N.S., No. 48.]. - [THE FIRST CLASSIC TEXT OF REALISM - WITTGENSTEIN'S COPY]
[Aberdeen Univ. Press Limited, 1903]. 8vo. In the orig. printed wrappers (part of the collation)" wrapper with a bit of browning and minor brownspotting. 23 , (1) pp.
First edition, off-print - from the library of Wittgenstein -, of the first classic text of Realism, one of Moore's main works and a huge inspirational source for analytic philosophy.Off-prints of the present work are of great scarcity, and the present copy has been in the possession of Ludwig Wittgenstein, who was probably given the copy by Moore himself. Wittgenstein handed over some of his belongings, including a number of his books, to his life-long friend Ludwig Hänsel. Among these belongings was the present copy of Moore's influential work.Wittgenstein did not have many close friends, but the closest- together with Rudolph Koder- was Luwig Hänsel, who was a high-school teacher of German and literature. Hänsel and Wittgenstein, who befriended each other in 1918 while being war prisoners in Monte Casino, also remained close friends throughout their lives.George Edward Moore (1873-1958) is one of the most influential of twentieth century philosophers, and his contributions to analytic philosophy can be compared to only those of Russell, Wittgenstein and Frege, with whom he founded this philosophical discipline. His impact on Anglo-American philosophy in the 20th century must be said to be nearly unsurpassed, and his ""Refutation of Idealism"" constitutes his most important, influential, and consequential criticism of idealism.""""The Refutation of Idealism"" (1903) is the first classic text of Realism. Although ostensibly a refutation of the doctrine that ""to be is to be perceived"", which Moore took to be central in all arguments for the Idealist view that reality is spiritual, it is also a vindication of the common-sense notion that what is experienced is often distinct from and logically independent of our experience of it as well as a vindication of analysis as a method for discerning constituents of certain complexes in the world. Basic to Moore's refutation of Idealism is the rejection of the logical doctrine that all relations, including that of the object and subject of experience, are internal. Yellow and the sensation of yellow are not only distinct, but the latter also involves and external relation between consciousness which is mental and yellow which is not."" (Morris Weitz, edt., 20th-Century Philosophy: The Analytic Tradition, 1966, p. 14).For Wittgenstein, the question of idealism is absolutely central in most aspects of his philosophy, and this main work on the area must therefore have been of the utmost interest to him. When Wittgenstein claims that the limits of language are the limits of the world (the early Wittgenstein - Tractatus published 1921) and considers the possibility of private language (the later Wittgenstein - Philosophical Investigations - published 1953), it is continually idealism that is at stake, and the question of the idealism (or the refutation of idealism) in the works of Wittgenstein is a highly debated and often not agreed upon point. Wittgenstein must have read Moore's important work on the subject, before he wrote his own works, as it appeared many years earlier, and as he evidently had a copy of the off-print.
Wittgenstein. 1. Les années de jeunesse, 1889-1921.
Seuil, 1991, gr. in-8°, 395 pp, traduit de l'anglais, 8 pl. de photos hors texte, index, broché, couv. illustrée, bon état
Seul volume paru. — Un destin tragique a marqué la vie de celui qui est aujourd'hui considéré comme l'un des plus grands philosophes du XXe siècle. Né à Vienne, en 1889, au sein d'une famille richissime – son père était un magnat de la sidérurgie –, le jeune Ludwig Wittgenstein connaîtra les derniers feux de la monarchie austro-hongroise et les tourbillons de la vie intellectuelle et artistique de son temps, mais aussi les terribles drames que furent les suicides successifs de trois de ses frères, Hans en 1902, Rudi en 1903 et Kurt en 1918. Passionné depuis l'enfance par les machines, Ludwig fait des études d'ingénieur à Berlin, puis à Manchester où il se spécialise en aéronautique. En 1911, brusque virage, il décide de suivre les cours de Bertrand Russell, à Cambridge. C'est Russell qui, le premier, parlera de son génie. Une grave crise s'opère alors, à la fois existentielle et intellectuelle (mystique et folie ne sont pas loin), qui conduira Wittgenstein à rompre avec Russell (et son entourage de Cambridge) et à se frayer dans la solitude son propre chemin philosophique. Comme en témoignent ses carnets intimes, la guerre de 1914 -1918 est le tournant décisif de son existence. Paul, son dernier frère, pianiste de renommée internationale, est amputé du bras droit (c'est pour lui que Ravel composera son Concerto pour la main gauche). Ludwig, qui s'est engagé, se conduit héroïquement sur le front de l'Est, puis sur le front italien. Rentré à Vienne, après avoir été prisonnier, il renonce à sa fortune et à ses biens. Après la guerre, Wittgenstein publie, en 1921, le très célèbre “Tractatus logico-philosophicus” puis se retire comme instituteur dans un village de la montagne autrichienne. — Ainsi se clôt le premier tome de cette monumentale – et déjà classique – biographie, écrite par Brian McGuinness, traducteur de Wittgenstein et philosophe, qui enseigna lui-même, à Oxford, pendant trente-cinq ans. Le livre puise largement dans des sources inédites, notamment la correspondance, quasi journalière, de Russell avec Lady Ottoline Morrell. — "Le premier volume de la biographie de Wittgenstein écrite par McGuinness est paru en 1988. Il est à présent disponible en traduction française. L'ouvrage couvre la période qui s'étend de la naissance de Wittgenstein jusqu'à la publication du “Tractatus” en passant par l'enfance en Autriche, les études d'ingénieur, le séjour à Cambridge (et la rencontre avec Russell), la retraite en Norvège, la participation à la première guerre mondiale dans les troupes austro-hongroises, la captivité en Italie après la défaite et enfin les études d'instituteur qui suivirent son renoncement à la philosophie. Le travail de McGuinness est d'abord, par sa rigueur scientifique, celui d'un historien. Il a consulté une masse impressionnante de documents (notamment la correspondance de Russell), les a soumis à la critique afin de retracer de manière précise et détaillée ce que fut la vie de Wittgenstein durant ses années de jeunesse. Mais là n'est pas la seule qualité de l'ouvrage. Il met également très bien en lumière le cheminement philosophique tout à fait singulier d'un des plus grands penseurs de ce siècle. À travers la lecture des carnets intimes de Wittgenstein notamment, l'auteur révèle le lien intime qui unit ce cheminement philosophique à un cheminement existentiel tortueux. Celui-ci, marqué par une crise profonde, amena Wittgenstein à rompre avec Russell et avec la philosophie universitaire de Cambridge, pour se tourner vers ce que, faute d'un mot plus adéquat, on pourrait appeler la mystique..." (Hervé Pourtois, Revue Philosophique de Louvain, 1993)
