{"id":65111,"date":"2020-07-29T07:57:37","date_gmt":"2020-07-29T07:57:37","guid":{"rendered":"https:\/\/damau.org\/?p=65111"},"modified":"2020-07-29T07:57:37","modified_gmt":"2020-07-29T07:57:37","slug":"thuc-l-g-thuc-trong-triet-hoc-wittgenstein-v-trong-nhung-tu-tuong-khc-o-van-ha-ty-phuong","status":"publish","type":"post","link":"https:\/\/damau.org\/en\/65111\/thuc-l-g-thuc-trong-triet-hoc-wittgenstein-v-trong-nhung-tu-tuong-khc-o-van-ha-ty-phuong","title":{"rendered":"Ý-TH\u1ee8C LÀ GÌ? Ý-TH\u1ee8C TRONG TRI\u1ebeT-H\u1eccC WITTGENSTEIN VÀ TRONG NH\u1eeeNG T\u01af-T\u01af\u1edeNG KHÁC \u1ede V\u0102N-HÓA TÂY-PH\u01af\u01a0NG"},"content":{"rendered":"

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L\u1eddi t\u00e1c-g\u1ec9\u1ea3<\/b>: \u0110o\u1ea1n sau \u0111\u00e2y kh\u00f4ng ph\u1ea3i l\u00e0 b\u1ea3n d\u1ecbch v\u00ec hai ng\u00f4n-ng\u1eef Anh v\u00e0 Vi\u1ec7t kh\u00e1c nhau. Tuy nhi\u00ean b\u1ea3n Anh ng\u1eef The Ontology of Consciousness in Wittgenstein\u2019s Philosophy in contrast with other schools of Thought in Western Culture<\/i> l\u00e0 b\u1ea3n t\u00e1c-g\u1ec9\u1ea3 vi\u1ebft ra \u0111\u1ec3 xu\u1ea5t b\u1ea3n. \u0110o\u1ea1n ti\u1ebfng Anh k\u00e8m theo \u0111\u1ec3 \u0111\u1ed9c-gi\u1ea3 t\u00f2 m\u00f2 mu\u1ed1n trao \u0111\u1ed5i. Nh\u1eefng k\u1ef3 t\u1edbi ch\u1ec9 c\u00f3 ph\u1ea7n Vi\u1ec7t-ng\u1eef tr\u1eeb phi \u0111\u1ed9c-gi\u1ea3 y\u00eau c\u1ea7u. C\u00e1c ti\u1ec3u m\u1ee5c 3, 4, v\u00e0 5 kh\u00f4ng c\u00f3 trong b\u00e0i l\u00e0 do t\u00e1c gi\u1ea3 \u0111\u00e3 l\u01b0\u1ee3c b\u1ecf khi g\u1eedi cho Da M\u00e0u.<\/p>\n<\/blockquote>\n

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A. <\/b>Wittgenstein: \u00dd-th\u1ee9c v\u1ec1 Th\u1ebf-gian, v\u1ec1 Minh-ch\u1ee9ng, v\u1ec1 S\u1ef1 v\u1eadt v\u00e0 v\u1ec1 S\u1ef1-ki\u1ec7n hay V\u1ea5n-\u0111\u1ec1 (State of Affairs). <\/b><\/b><\/b><\/p>\n

1<\/strong><\/p>\n

Ch\u00fang ta kh\u00f4ng ng\u1eebng \u0111\u1eb7t ra nhi\u1ec1u c\u00e2u h\u1ecfi v\u1ec1 \u00fd-th\u1ee9c \u0111\u1ec3 bi\u1ebft r\u00f5 l\u1ebd ph\u1ea3i tr\u00e1i<\/b>. Nh\u1eefng c\u00e2u h\u1ecfi \u1ea5y \u0111\u1ebfn t\u1eeb suy-ngh\u0129 ch\u1ee7-quan v\u00e0 kh\u00e1ch-quan. Th\u1ef1c ra, nh\u1eadn-x\u00e9t n\u00e0y ch\u1ec9 l\u00e0 nh\u1eefng m\u1ec7nh-\u0111\u1ec1 n\u00ean c\u1ea7n \u0111\u01b0\u1ee3c th\u1ea3o-lu\u1eadn v\u00e0 ch\u1ee9ng minh th\u1eadt s\u00e1ng-t\u1ecf r\u1ed3i m\u1edbi \u0111i v\u00e0o k\u1ebft-lu\u1eadn. \u0110\u00f3 l\u00e0 hy v\u1ecdng c\u1ee7a ch\u00fang ta v\u1ec1 \u00fd-th\u1ee9c tinh r\u00f2ng. Augustine d\u1ef1a v\u00e0o ph\u01b0\u01a1ng-ch\u00e2m c\u1ee7a Socrates \u201cAnh h\u00e3y bi\u1ebft ch\u00ednh anh<\/i>\u201d \u0111\u1ec3 hi\u1ec3u th\u1ebf n\u00e0o l\u00e0 \u00fd-th\u1ee9c. \u0110\u1ebfn l\u01b0\u1ee3t ch\u00ednh Husserl, trong cu\u1ed1n Suy-t\u01b0 trong Tinh-th\u1ea7n Descartes: H\u00e0nh-tr\u00ecnh v\u00e0o Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn<\/i>1<\/sup> l\u1ea1i tri\u1ec3n l\u1eddi c\u1ee7a Augustine khi \u00f4ng th\u1ea3o-lu\u1eadn v\u1ec1 l\u00fd-thuy\u00eat h\u1ed9i-th\u00f4ng gi\u1eefa ta v\u00e0 tha-nh\u00e2n qua nh\u1eefng c\u1ed1 g\u1eafng hi\u1ec3u ng\u01b0\u1eddi kh\u00e1c v\u00e0 \u0111\u1ec3 s\u1ed1ng chung v\u1edbi m\u1ecdi ng\u01b0\u1eddi. <\/p>\n

Trong cu\u1ed1n s\u00e1ch n\u00e0y t\u00f4i s\u1ebd kh\u00f4ng b\u00e0n \u0111\u1ebfn nh\u1eefng t\u01b0-t\u01b0\u1edfng k\u1ec3 tr\u00ean. Theo t\u00f4i ch\u00fang ta c\u1ea7n \u00fd-th\u1ee9c v\u1ec1 nh\u1eefng vi\u1ec7c m\u00ecnh l\u00e0m v\u00e0 nh\u1eefng vi\u1ec7c \u1edf th\u1ebf-gian. Ch\u00fang ta n\u00ean bi\u1ebft r\u1eb1ng \u201cth\u1ea5y\u201d kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 \u201c\u00fd-th\u1ee9c\u201d v\u00ec \u2018th\u1ea5y\u201c ch\u1ec9 l\u00e0 m\u1ed9t \u0111i\u1ec3m kh\u00e1i-qu\u00e1t, v\u00ed-d\u1ee5, t\u00f4i th\u1ea5y c\u00e1i c\u00e2y kia l\u00e0 Live Oak. Nh\u01b0ng t\u00f4i ch\u01b0a bi\u1ebft r\u00f5 t\u1eebng kho\u1ea3nh-kh\u1eafc trong hi\u1ec7n-t\u1ea1i c\u1ee7a n\u00f3, v\u00ed-d\u1ee5 m\u1ed9t ng\u00e0y c\u00f3 s\u1edbm, tr\u01b0a, chi\u1ec1u, t\u1ed1i m\u00e0 t\u00f4i kh\u00f4ng r\u00f5 c\u00e1i c\u00e2y \u1ea5y trong kh\u00f4ng-gian v\u00e0 th\u1eddi-gian hi\u1ec7n-t\u1ea1i c\u1ee7a n\u00f3. T\u1ee9c l\u00e0 t\u00f4i mu\u1ed1n hi\u1ec3u s\u00e2u-s\u1eafc h\u01a1n v\u1ec1 c\u00e1i c\u00e2y n\u00e0y. Trong kh\u00f4ng-gian \u1ea5y c\u00f3 nh\u1eefng \u0111i\u1ec3m v\u1ec1 m\u00f4i-sinh \u1ea3nh-h\u01b0\u1edfng t\u1edbi s\u1ef1-s\u1ed1ng (Dasein) c\u1ee7a c\u00e2y \u1ea5y m\u00e0 Kant g\u1ecdi t\u1eaft l\u00e0 \u201cL\u1ebd c\u1ee7a ch\u00ednh s\u1ef1-v\u1eadt\/ Ding an sich\u201d. Hi\u1ec3u m\u1ed9t v\u1ea5n-\u0111\u1ec1 s\u00e2u xa \u0111\u00f2i h\u1ecfi r\u1ea5t nhi\u1ec1u kh\u00eda-c\u1ea1nh li\u00ean-quan t\u1ea1o ra \u00fd-th\u1ee9c c\u1ee7a ch\u00fang ta, li\u00ean-quan t\u1edbi c\u00e1-nh\u00e2n, x\u00e3-h\u1ed9i con ng\u01b0\u1eddi, t\u1edbi th\u1eddi-ti\u1ebft, t\u1edbi nh\u1eefng xung-\u0111\u1ed9t kinh-t\u1ebf, v\u00e0 t\u1edbi nh\u1eefng c\u01a1-s\u1edf v\u0103n-h\u00f3a. \u0110\u00f3 l\u00e0 ch\u01b0a k\u1ec3 t\u1edbi nh\u1eadn x\u00e9t c\u1ee7a Jung v\u1ec1 \u201cUniversal Unonsciouness\u201d hay t\u1ea1m g\u1ecdi l\u00e0 \u201cV\u00f4-th\u1ee9c chung c\u1ee7a Nh\u00e2n-lo\u1ea1i\u201d. N\u1ebfu d\u00f9ng ch\u1eef \u201cT\u1eadp-th\u1ec3 \u201c s\u1ebd d\u1ec5 hi\u1ec3u th\u00e0nh \u201c\u00dd-th\u1ee9c C\u1ed9ng-\u0111\u1ed3ng\u201d, m\u1ed9t th\u1ee9 \u00fd-th\u1ee9c gi\u1edbi-h\u1ea1n trong khoa X\u00e3-h\u1ed9i H\u1ecdc.<\/p>\n

Tr\u00ean th\u1ef1c-t\u1ebf, k\u1ec3 t\u1eeb khi con ng\u01b0\u1eddi c\u00f3 s\u1eed cho t\u1edbi ng\u00e0y nay, \u00fd-th\u1ee9c c\u1ee7a ch\u00fang-ta v\u1ec1 th\u00e0nh-c\u00f4ng c\u0169ng nh\u01b0 th\u1ea5t-b\u1ea1i \u0111\u00e3 v\u00e0 c\u00f2n di\u1ec5n ra tr\u00ean nhi\u1ec1u \u201cho\u1ea1n-l\u1ed9\u201d, \u0111\u00f2i h\u1ecfi ch\u00fang ta th\u1ea5y r\u00f5 th\u1ebf-gian m\u00e0 ch\u00fang ta t\u1ea1o ra l\u00e0 \u0111\u00fang hay sai. Th\u1ebf th\u00ec ch\u00fang ta c\u00f3 hi\u1ec3u \u0111\u01b0\u1ee3c b\u1ea3n ch\u1ea5t c\u1ee7a \u00fd-th\u1ee9c hay kh\u00f4ng? Hay l\u00e0 \u00fd-th\u1ee9c qu\u00e1 kh\u00f3 v\u1edbi ch\u00fang ta? \u00dd-th\u1ee9c l\u00e0 g\u00ec?<\/p>\n

Vi\u1ec7c l\u00e0m hay c\u00f4ng-tr\u00ecnh c\u1ee7a \u00fd-th\u1ee9c l\u00e0 \u0111i\u1ec3m kh\u1edfi \u0111\u1ea7u v\u00e0 l\u00e0 v\u1ea5n-\u0111\u1ec1 kh\u00f4ng ng\u1eebng h\u01b0\u1edbng v\u1ec1 b\u1ea3n-ch\u1ea5t (ontology). Cu\u1ed1n s\u00e1ch n\u00e0y m\u1edf \u0111\u1ea7u l\u00e0 nh\u1eefng c\u00e2u h\u1ecfi quan tr\u1ecdng v\u1ec1 tri\u1ebft-h\u1ecdc c\u1ee7a Wittgenstein. Sau \u0111\u00f3 t\u00e1c-gi\u1ea3 \u0111\u01b0a v\u1ea5n-d\u1ec1 \u00fd-th\u1ee9c v\u00e0o nh\u1eefng t\u01b0-t\u01b0\u1edfng ch\u00ednh trong tri\u1ebft-h\u1ecdc T\u00e2y-ph\u01b0\u01a1ng, nh\u01b0 Plato, Aristotle, Lock, Hume, Leibnitz, Descartes, Spinoza, Hegel, Husserl, Heidegger, Santayana, Peirce, James, Dewey, nh\u00f3m T\u00e2n M\u00e1c-x\u00edt, Krishnamurti, L\u00e9vinas, Derrida v\u00e0 nh\u1eefng tri\u1ebft-gia kh\u00e1c. Tuy nhi\u00ean, \u0111i\u1ec3m ch\u00ednh m\u00e0 chuy\u00ean-lu\u1eadn n\u00e0y n\u00eau l\u00ean l\u00e0 v\u1ea5n-\u0111\u1ec1 nh\u1eadn-th\u1ee9c b\u1eaft \u0111\u1ea7u v\u1edbi ph\u00ea-b\u00ecnh t\u01b0-t\u01b0\u1edfng tr\u01b0\u1edbc v\u00e0 sau c\u1ee7a Wittgenstein. \u0110\u00e2y l\u00e0 d\u1ec1 t\u00e0i t\u00f4i \u1ea5p-\u1ee7 t\u1eeb 40 n\u0103m qua, k\u1ec3 t\u1eeb sau khi t\u00f4i tr\u00ecnh xong lu\u1eadn-\u00e1n Ti\u1ebfn-s\u0129 t\u1ea1i Columbia University (NYC).<\/p>\n

Khi ch\u00fang ta b\u00e0n t\u1edbi h\u00e0nh-\u0111\u1ed9ng hay l\u00fd-thuy\u1ebft, nh\u1eefng g\u00ec ch\u00fang ta th\u1ea5y \u0111\u1ec1u li\u00ean-quan \u0111\u1ebfn b\u1ea3n-ch\u1ea5t c\u1ee7a \u00fd-th\u1ee9c. Th\u1eadt v\u1eady, \u00fd-th\u1ee9c hi\u1ec7n ra sau vi\u1ec7c l\u00e0m. Nh\u01b0 th\u1ebf \u00fd-th\u1ee9c ch\u00ednh l\u00e0 m\u1ed9t c\u00e1ch ph\u00ea-ph\u00e1n trong tinh-th\u1ea7n \u0111\u1ea1o-\u0111\u1ee9c hay l\u00e0 l\u1ebd-ph\u1ea3i kh\u00f4ng th\u1ec3 n\u00e0o ch\u1ed1i b\u1ecf. Nh\u1edd \u00fd-th\u1ee9c ch\u00fang ta b\u1eaft \u0111\u1ea7u ph\u00ea-ph\u00e1n. B\u1edfi th\u1ebf ch\u00fang ta n\u00eau l\u00ean nhi\u1ec1u c\u00e2u h\u1ecfi, ho\u1eb7c l\u00e0 c\u1ee9 ti\u1ebfn t\u1edbi hay x\u00e9t l\u1ea1i nh\u1eefng v\u1ea5n-\u0111\u1ec1 l\u00e0m ch\u00fang ta th\u1eafc m\u1eafc. R\u1ea5t t\u1ef1 nhi\u00ean, tr\u00ed-tu\u1ec7 c\u1ee7a ch\u00fang ta \u0111\u01b0\u01a1ng \u0111\u1ea7u v\u1edbi nh\u1eefng v\u1ea5n-\u0111\u1ec1 nghi\u00eam-tr\u1ecdng. Ch\u00fang ta s\u1ebd th\u1ea5y v\u1ea5n-\u0111\u1ec1 n\u00e0y trong cu\u1ed1n Tractatus Logico -Philosophicus<\/i> c\u1ee7a Wittgenstein. 2<\/sup> Tractatus<\/i> l\u00e0 m\u1ed9t cu\u1ed1n s\u00e1ch vi\u1ebft ra (h\u1ea7u h\u1ebft) theo th\u1ec3 L\u1eadp-ng\u00f4n, l\u1ea5y khu\u00f4n m\u1eabu Lu\u1eadn-l\u00fd l\u00e0m chu\u1ea9n, nh\u01b0ng trong r\u1ea5t nhi\u1ec1u tr\u01b0\u1eddng-h\u1ee3p, suy-t\u01b0 lu\u1eadn-l\u00fd d\u00f9 r\u1ea5t tinh vi v\u00e0 ng\u1eafn g\u1ecdn v\u1eabn ch\u01b0a ho\u00e0n-to\u00e0n \u0111\u1ea1t \u0111\u01b0\u1ee3c vai tr\u00f2 tr\u00ecnh b\u00e0y n\u1ed9i-dung c\u1ee7a \u00fd-th\u1ee9c. \u0110\u00e2y l\u00e0 \u0111i\u1ec1u ch\u00ednh Wittgenstein c\u00f4ng nh\u1eadn trong cu\u1ed1n B\u00e0n v\u1ec1 \u00dd-th\u1ee9c Tinh-r\u00f2ng<\/i> hay l\u00e0 Bi\u1ebft cho \u0110\u00fang\/ \u00dcber Gewissheit\/On Certainty<\/i>. 4<\/sup><\/p>\n

Kh\u1edfi \u0111\u1ea7u, Tractatus<\/i> b\u00e0n v\u1ec1 \u201cng\u00f4n-ng\u1eef\u201d. Theo Wittgenstein, ng\u00f4n-ng\u1eef c\u1ee7a ch\u00fang ta ph\u1ea3i ch\u00ednh-x\u00e1c, trong s\u00e1ng v\u00e0 gi\u1ea3n-d\u1ecb, nh\u01b0 nh\u1eefng ph\u01b0\u01a1ng-tr\u00ecnh lu\u1eadn-l\u00fd. \u00dd-th\u1ee9c v\u1ec1 ng\u00f4n-ng\u1eef c\u1ee7a Wittgenstein r\u1ea5t g\u1ea7n v\u1edbi nh\u00f3m Tri\u1ebft-h\u1ecdc Th\u1ef1c-ch\u1ee9ng (Positivism) hay Tri\u1ebft-h\u1ecdc c\u00f3 tinh-th\u1ea7n khoa-h\u1ecdc ra \u0111\u1eddi cu\u1ed1i th\u1eadp-ni\u00ean th\u1ebf-k\u1ef7 19. Cu\u1ed1n Tractatus<\/i> \u0111\u00e3 \u0111\u01b0\u1ee3c Nh\u00f3m Vienna (Vienna Circle) \u1edf \u00c1o d\u00f9ng l\u00e0m s\u00e1ch gi\u00e1o-khoa. \u0110i\u1ec3m ch\u00ednh c\u1ee7a cu\u1ed1n s\u00e1ch n\u00e0y b\u00e0n v\u1ec1 t\u1eeb-ng\u1eef, n\u00f3i v\u00e0 vi\u1ebft. C\u1ee9 theo ngh\u0129a ng\u1eef m\u00e0 suy, tuy cu\u1ed1n s\u00e1ch n\u00e0y khi\u1ebfn \u0111\u1ed9c-g\u1ec9\u1ea3 chuy\u00ean-m\u00f4n th\u00e1n-ph\u1ee5c Wittgenstein, nh\u01b0ng h\u1ecd l\u1ea1i c\u00f3 nh\u1eefng kh\u00f3-kh\u0103n v\u00ec l\u1eadp-lu\u1eadn c\u1ee7a Wittgenstein l\u00fac thu\u1eadn l\u00fac ngh\u1ecbch, ch\u1eb3ng h\u1ea1n nh\u01b0: <\/p>\n

\u00b7 Th\u1ee9 nh\u1ea5t: Ph\u00e1t-bi\u1ec3u c\u1ee7a Wittgenstein kh\u00f4ng m\u1ea1ch l\u1ea1c khi \u00f4ng nh\u1eadn x\u00e9t v\u1ec1 th\u1ebf-gian, v\u1ec1 minh-ch\u1ee9ng, v\u1ec1 s\u1ef1-ki\u1ec7n (trong th\u1ebf-gian) v\u00e0 v\u1ec1 tr\u1ea1ng-hu\u1ed1ng l\u00e0m th\u00e0nh c\u00e1i h\u00ecnh th\u1ebf-gian.<\/p>\n

\u00b7 Th\u1ee9 hai: Nh\u1eefng v\u1ea5n-\u0111\u1ec1 tr\u00ean ngh\u1ecbch v\u1edbi ph\u01b0\u01a1ng-ph\u00e1p lu\u1eadn-l\u00fd. <\/p>\n

\u00b7 Th\u1ee9 ba: Do \u0111\u00f3 t\u01b0-t\u01b0\u1edfng c\u1ee7a Wittgenstein m\u00e2u-thu\u1eabn nh\u01b0 c\u00f3 m\u1ed9t s\u1ed1 h\u1ecdc-gi\u1ea3 \u0111\u00e3 n\u00eau l\u00ean. <\/p>\n

C\u1ea3 ba v\u1ea5n \u0111\u1ec1 tr\u00ean s\u1ebd r\u00f5 r\u00e0ng n\u1ebfu Wittgenstein \u0111\u01b0a ra v\u00ed-d\u1ee5 \u0111\u1ec3 l\u00e0m s\u00e1ng t\u1ecf t\u01b0-duy c\u1ee7a \u00f4ng. \u00d4ng d\u1eebng l\u1ea1i nh\u01b0 tr\u01b0\u1eddng-h\u1ee3p c\u1ee7a m\u1ed9t ngh\u1ec7-s\u0129 s\u00e1ng-t\u1ea1o, t\u1ee9c l\u00e0 r\u1ea5t c\u1ea3m-quan h\u01a1n l\u00e0 n\u00eau r\u00f5 vai tr\u00f2 c\u1ee7a \u00fd-th\u1ee9c.<\/p>\n

\u0110\u1ea7u-\u0111\u1ec1 Tractatus Logico-Philosophicus<\/i> v\u00e0 n\u1ed9i-dung c\u1ee7a cu\u1ed1n s\u00e1ch \u1ea5y kh\u00f4ng \u1ed5n. Wittgenstein coi Ng\u00f4n-ng\u1eef l\u00e0 v\u1ea5n-\u0111\u1ec1 ch\u00ednh trong cu\u1ed1n s\u00e1ch c\u00f2n lu\u1eadn-l\u00fd ch\u1ec9 l\u00e0 c\u00e1i khung n\u1ed1i-k\u1ebft s\u1ef1-ki\u1ec7n th\u1eadt r\u00f5 r\u00e0ng. \u0110\u00e2y c\u0169ng l\u00e0 \u00fd c\u1ee7a Wittgenstein: Theo \u00f4ng, lu\u1eadn-l\u00fd l\u00e0 tri\u1ebft-h\u1ecdc. Nh\u01b0 v\u1eady, \u201cLogico-Philosophicus\u201d l\u00e0 m\u1ed9t tr\u00f9ng-ph\u1ee9c. L\u00fd-lu\u1eadn c\u1ee7a \u00f4ng vi\u1ebft theo th\u1ec3 L\u1eadp-Ng\u00f4n, 3<\/sup> tuy g\u1ecdn v\u00e0 hay nh\u01b0ng kh\u00f4ng r\u00f5 r\u00e0ng v\u00e0 nh\u1ea5t l\u00e0 kh\u00f4ng \u0111\u00fang ti\u00eau-chu\u1ea9n nghi\u00ean-c\u1ee9u \u0111\u1ea1i-h\u1ecdc. <\/sup>V\u00ec th\u1ebf, E.C.Moore \u0111\u00e3 xin \u0111\u1ea1i-h\u1ecdc Cambridge cho quy\u1ebft-\u0111inh v\u1ec1 c\u00e1i g\u1ecdi l\u00e0 lu\u1eadn-\u00e1n Ti\u1ebfn-s\u0129 c\u1ee7a Wittgenstein. \u0110\u1ea1i kh\u00e1i Moore vi\u1ebft th\u1ebf n\u00e0y: \u201cC\u00f3 ng\u01b0\u1eddi cho r\u1eb1ng Tractatus<\/i> l\u00e0 m\u1ed9t t\u00e1c-ph\u1ea9m c\u1ee7a thi\u00ean-t\u00e0i. Nh\u01b0ng ch\u00fang t\u00f4i (h\u1ed9i-\u0111\u1ed3ng) xin \u0111\u1ec3 \u0111\u1ea1i-h\u1ecdc quy\u1ebft-\u0111\u1ecbnh.\u201d B\u00e2y gi\u1edd ch\u00fang ta m\u1edbi th\u1ef1c-s\u1ef1 v\u00e0o \u0111\u1ec1: <\/p>\n

2<\/strong><\/p>\n

\u00dd-th\u1ee9c v\u1ec1 th\u1ebf-gian trong c\u00e1ch nh\u00ecn c\u1ee7a Wittgenstein<\/b><\/b><\/p>\n

Theo Wittgenstein ch\u00fang ta c\u1ea7n ph\u00e2n bi\u1ec7t hai th\u1ebf-gian: (1) th\u1ebf-gian b\u00ean ngo\u00e0i v\u00e0 (2) th\u1ebf-gian tr\u01b0\u1edbc m\u1eb7t ch\u00fang ta. Theo \u00f4ng, th\u1ebf-gian b\u00ean ngo\u00e0i l\u00e0 nh\u1eefng g\u00ec \u1edf ngo\u00e0i tr\u00e1i-\u0111\u1ea5t cho n\u00ean, ch\u00fang ta kh\u00f4ng bi\u1ebft \u0111\u01b0\u1ee3c th\u1ebf-gian b\u00ean ngo\u00e0i tr\u00e1i \u0111\u1ea5t. Ch\u00fang ta ch\u1ec9 bi\u1ebft th\u1ebf-gian tr\u01b0\u1edbc m\u1eb7t ch\u00fang ta, t\u1ee9c l\u00e0 th\u1ebf-gian m\u1eadt thi\u1ebft v\u1edbi con ng\u01b0\u1eddi m\u00e0 th\u00f4i. Nh\u1eadn x\u00e9t \u1ea5y c\u00f3 v\u1ebb \u0111\u01a1n-gi\u1ea3n nh\u01b0ng \u00fd-th\u1ee9c s\u00e2u xa ra \u0111i\u1ec1u \u1ea5y kh\u00f4ng \u0111\u01a1n-gi\u1ea3n.<\/p>\n

M\u1edf d\u1ea7u cu\u1ed1n Tractatus<\/i> (1922) nh\u01b0 sau:<\/p>\n

1 Th\u1ebf-gian l\u00e0 t\u1ea5t c\u1ea3. \u0110\u00f3 l\u00e0 s\u1ef1-th\u1eadt (Die Welt ist alles, was der Fall ist)<\/i><\/i><\/p>\n

V\u00ec ch\u1eef Fall (Case) hi\u1ec3u theo nhi\u1ec1u ngh\u0129a kh\u00e1c nhau, v\u00ed-d\u1ee5 \u201cFall\/ case\u201d c\u00f3 th\u1ec3 l\u00e0 tr\u01b0\u1eddng-h\u1ee3p ri\u00eang ho\u1eb7c l\u00e0 tr\u01b0\u1eddng-h\u1ee3p chung. \u201cFall\/ case\u201d c\u0169ng c\u00f3 ngh\u0129a l\u00e0 \u201c\u0111\u00fang\u201d . Cho n\u00ean, \u201cFall\/case\u201d kh\u00f4ng ch\u1ec9 c\u00f3 ngh\u0129a gi\u1ea3n-d\u1ecb nh\u01b0 tr\u01b0\u1eddng-h\u1ee3p c\u1ee7a Lan v\u00e0 \u0110i\u1ec7p, ho\u1eb7c c\u1ee7a hoa H\u1ed3ng v\u00e0 hoa C\u00fac. \u201cFall\/case\u201d c\u0169ng c\u00f3 ngh\u0129a ch\u1ec9 v\u00e0o s\u1ef1-th\u1ef1c, v\u00e0 \u0111\u00e2y ch\u00ednh l\u00e0 \u00fd c\u1ee7a Wittgenstein. V\u1eady th\u00ec Wittgenstein n\u00ean tr\u00ecnh b\u00e0y \u201cFall\/case\u201d theo ngh\u0129a n\u00e0o v\u00e0 c\u00e1ch n\u00e0o th\u1eadt r\u00f5 r\u1ec7t, n\u1ebfu kh\u00f4ng ng\u01b0\u1eddi \u0111\u1ecdc ph\u1ea3i t\u1ef1 t\u00ecm hi\u1ec3u. D\u1eabu sao b\u1ea3n Anh-ng\u1eef c\u1ee7a D. F. Pears & B. F. McGuinness (1972) v\u00e0 C. R. Ogden (2009) \u0111\u1ec1u gi\u1eef ch\u1eef Fall (Case). B\u1ea3n Vi\u1ec7t-ng\u1eef c\u1ee7a t\u00f4i (2004) d\u1ecbch ch\u1eef \u201cFall\u201d l\u00e0 d\u1eef-ki\u1ec7n, v\u1eeba c\u00f3 ngh\u0129a l\u00e0 \u201ccase\u201d v\u00e0 \u201cfact\u201d. <\/p>\n

6<\/b><\/b><\/p>\n

Sau \u0111\u00f3 \u00f4ng \u0111\u00e3 c\u00f3 nh\u1eefng nh\u1eadn-\u0111\u1ecbnh th\u1ebf n\u00e0y:<\/p>\n

6431 So too at death the world does not alter, but comes to an end<\/i>.<\/p>\n

561 Logic pervades the world: the limits of the world are also its limits.<\/i><\/p>\n

5621 The world and life are one<\/i>.<\/p>\n

Ch\u00fang ta n\u00ean b\u00e0n \u0111\u1ebfn ba tr\u01b0\u1eddng-h\u1ee3p k\u1ec3 tr\u00ean. Tr\u01b0\u1edbc h\u1ebft l\u00e0 c\u00e2u 6431.<\/p>\n

6431. Cho n\u00ean khi ch\u1ebft th\u1ebf-gian kh\u00f4ng \u0111\u1ed5i thay, n\u00f3 ch\u1ec9 ng\u1eebng l\u1ea1i.<\/i><\/p>\n

Ch\u1ebft? M\u1ed9t \u0111\u1ecbnh-lu\u1eadt chung, \u201cc\u00f3 sinh c\u00f3 t\u1eed\u201d, cho m\u1ed9t ng\u01b0\u1eddi, cho c\u1ea3 thi\u00ean-h\u1ea1 hay cho c\u1ea3 v\u0169-tr\u1ee5?<\/p>\n

N\u1ebfu n\u00f3i khi m\u1ed9t ng\u01b0\u1eddi m\u1ea5t \u0111i th\u1ebf-gian v\u1eabn c\u00f2n th\u00ec t\u1ea1i sao th\u1ebf-gian ng\u1eebng l\u1ea1i. Ph\u1ea3i ch\u0103ng \u0111\u00f3 l\u00e0 th\u1ebf-gian hay th\u1ebf-gi\u1edbi c\u1ee7a ng\u01b0\u1eddi \u0111\u00f3? <\/p>\n

\u0110\u1ec3 h\u1ee3p-l\u00fd n\u00ean vi\u1ebft nh\u01b0 sau:<\/p>\n

Khi m\u1ed9t ng\u01b0\u1eddi m\u1ea5t \u0111i, th\u1ebf-gian kh\u00f4ng \u0111\u1ed5i thay, ch\u1ec9 c\u00f3 th\u1ebf-gian c\u1ee7a ng\u01b0\u1eddi \u0111\u00f3 ng\u1eebng l\u1ea1i m\u00e0 th\u00f4i<\/i>.<\/p>\n

C\u00e2u 561 nh\u01b0 sau:<\/p>\n

561 Lu\u1eadn-l\u00fd n\u1eb1m trong th\u1ebf-gian: gi\u1edbi-h\u1ea1n c\u1ee7a th\u1ebf-gian ch\u00ednh l\u00e0 gi\u1edbi-h\u1ea1n c\u1ee7a lu\u1eadn-l\u00fd.<\/i><\/p>\n

\u1ede \u0111\u00e2y Wittgenstein mu\u1ed1n n\u00f3i \u201cc\u00f3 con ng\u01b0\u1eddi n\u00ean m\u1edbi c\u00f3 \u00fd-ni\u1ec7m v\u1ec1 th\u1ebf-gian. Cho n\u00ean, th\u1ebf-gian c\u00f2n th\u00ec lu\u1eadn l\u00fd c\u00f2n\u201d. N\u00f3i r\u00f5 h\u01a1n lu\u1eadn-l\u00fd gi\u00fap con ng\u01b0\u1eddi suy-l\u00fd \u0111\u00fang sai. Th\u1ebf th\u00ec, c\u00e2u n\u00f3i c\u1ee7a Wittgenstein l\u00e0 m\u1ed9t l\u1ed1i n\u00f3i trong tinh-th\u1ea7n si\u00eau-h\u00ecnh h\u1ecdc, n\u1eb7ng v\u1ec1 suy-t\u01b0 c\u00e1-nh\u00e2n (syllogism). Song le, m\u1ecdi c\u00e2u n\u00f3i trong si\u00eau-h\u00ecnh h\u1ecdc \u0111\u1ec1u l\u00e0 nh\u1eefng \u0111i\u1ec3m \u0111\u1ec3 th\u1ea3o-lu\u1eadn, v\u00ec nh\u1eefng c\u00e2u-h\u1ecfi t\u1ed1t c\u1ee7a si\u00eau-h\u00ecnh h\u1ecdc \u0111\u1ec1u h\u01b0\u1edbng v\u1ec1 ngu\u1ed3n-g\u1ed1c (ontology) hay l\u00e0 \u0110\u1ea1o. Nh\u1eefng c\u00e2u h\u1ecfi \u1ea5y ch\u1ee3t n\u1ea3y ra trong tr\u00ed-tu\u1ec7 c\u1ee7a con ng\u01b0\u1eddi r\u1ed3i t\u1eeb \u0111\u00f3 ch\u00fang ta th\u1ea5y \u00fd trong si\u00eau-h\u00ecnh h\u1ecdc c\u1ea7n x\u00e9t l\u1ea1i b\u1eb1ng ph\u01b0\u01a1ng-ph\u00e1p nh\u1eadn-th\u1ee9c h\u1ecdc, g\u1ecdi t\u1eaft l\u00e0 \u00dd-th\u1ee9c. Nh\u01b0 v\u1eady, ph\u00e1n-\u0111o\u00e1n \u0111\u00fang\/sai theo lu\u1eadn-l\u00fd Deontology l\u00e0 c\u1ed1-g\u1eafng \u0111\u01b0a t\u1edbi c\u1ed7i r\u1ec5 tinh r\u00f2ng c\u1ee7a \u0111\u1ea1o-\u0111\u1ee9c.<\/p>\n

5621 Th\u1ebf-gian v\u00e0 cu\u1ed9c-\u0111\u1eddi l\u00e0 m\u1ed9t.<\/i><\/i><\/p>\n

C\u00e2u n\u00e0y Wittgenstein cho r\u1eb1ng n\u00f3i t\u1edbi th\u1ebf-gian l\u00e0 n\u00f3i t\u1edbi cu\u1ed9c-\u0111\u1eddi hay \u0111\u00fang h\u01a1n th\u1ebf-gian v\u00e0 con-ng\u01b0\u1eddi l\u00e0 m\u1ed9t. \u0110\u00fang th\u1ebf, ch\u00ednh ch\u00fang ta hay con ng\u01b0\u1eddi c\u00f3 m\u1eb7t \u1edf tr\u1ea7n-gian, di\u1ec5n-t\u1ea3 tr\u1ea7n-gian v\u1edbi t\u1ea5t c\u1ea3 tr\u1ea1ng-hu\u1ed1ng ph\u1ee9c-t\u1ea1p \u1edf tr\u1ea7n-gian, nh\u1eefng g\u00ec trong ta v\u00e0 nh\u1eefng g\u00ec \u1edf ngo\u00e0i kia. T\u00f3m l\u1ea1i ch\u00fang ta b\u1eaft \u0111\u1ea7u n\u00eau l\u00ean nh\u1eefng c\u00e2u h\u1ecfi v\u1ec1 th\u1ebf-gian. L\u00fd-tr\u00ed v\u00e0 c\u1ea3m-x\u00fac ch\u01b0a \u0111\u1ee7 \u0111\u1ec3 ch\u00fang ta tr\u00ecnh b\u00e0y c\u1eb7n k\u1ebd v\u1ec1 th\u1ebf-gian. Th\u1ebf th\u00ec, th\u1ebf-gian l\u00e0 m\u1ed9t h\u00ecnh-dung qu\u00e1 l\u1edbn v\u00e0 tr\u1eebu-t\u01b0\u1ee3ng. Th\u1ebf-gian trong v\u1eadt-l\u00fd (external world) v\u00e0 th\u1ebf-gian con-ng\u01b0\u1eddi (inner world) c\u00f3 nh\u1eefng \u0111i\u1ec3m li\u00ean-h\u1ec7 nh\u01b0ng li\u00ean-h\u1ec7 n\u00e0y kh\u00f4ng ho\u00e0n to\u00e0n ch\u1eb7t ch\u1ebd \u0111\u1ec3 ch\u00fang ta d\u00f9ng th\u1ebf-gian n\u00e0y gi\u1ea3i th\u00edch th\u1ebf-gian kia cho th\u1ecfa \u0111\u00e1ng. Th\u1ebf-gian c\u1ee7a con-ng\u01b0\u1eddi t\u1ea1m hi\u1ec3u trong hai ngh\u0129a, 1) cu\u1ed9c-\u0111\u1eddi c\u1ee7a m\u1ed9t c\u00e1-nh\u00e2n r\u1ea5t c\u1ee5-th\u1ec3, 2) cu\u1ed9c-\u0111\u1eddi v\u00ed nh\u01b0 m\u1ed9t \u00fd-ni\u1ec7m chung. Cho n\u00ean c\u00e2u n\u00f3i c\u1ee7a Wittgenstein r\u1ea5t \u201choa-v\u0103n\u201d v\u00e0 g\u1ea7n g\u0169i v\u1edbi thi-ca, nh\u01b0ng kh\u00f4ng xu\u1ea5t-s\u1eafc trong tinh-th\u1ea7n lu\u1eadn-l\u00fd. \u0110i\u1ec1u n\u00e0y cho th\u1ea5y ch\u00fang ta t\u01b0\u1edfng r\u1eb1ng ch\u00fang ta lu\u00f4n lu\u00f4n l\u00e0m ch\u1ee7 ng\u00f4n-ng\u1eef nh\u01b0ng c\u00f3 nh\u1eefng tr\u01b0\u1eddng-h\u1ee3p ng\u00f4n-ng\u1eef d\u1eabn ch\u00fang ta \u0111i.<\/p>\n

Trong cu\u1ed1n V\u0103n-h\u00f3a v\u00e0 G\u00ed\u00e1-tr\u1ecb<\/i>, Wittgenstein nh\u1eadn-\u0111\u1ecbnh r\u00f5 r\u00e0ng r\u1eb1ng ch\u1ec9 c\u00f3 con ng\u01b0\u1eddi qu\u00e1 b\u1ea5t-h\u1ea1nh m\u1edbi th\u1ef1c-s\u1ef1 bi\u1ebft th\u01b0\u01a1ng ng\u01b0\u1eddi. (Wittgenstein, Culture and Value<\/i>, 1984. T, 46e)<\/p>\n

Only a very unhappy has the right to pity someone else (1984)<\/p>\n

Nur ein sehr ungl\u00fccher Mensch hat das Recht einen Andern zu hedauern (1977) 5<\/sup><\/p>\n

7<\/b><\/b><\/p>\n

Tr\u1edf l\u1ea1i v\u1edbi c\u00e2u 6131. Ch\u00fang ta th\u1ea5y th\u1ebf-gian ch\u1ec9 l\u00e0 nh\u1eadn x\u00e9t d\u1ef1a v\u00e0o d\u1eef-ki\u1ec7n. Tuy nhi\u00ean, khi b\u1ea3o th\u1ebf-gian kh\u00f4ng thay \u0111\u1ed5i v\u00e0 n\u00f3 ch\u1ec9 ng\u1eebng l\u1ea1i \u0111\u1ed1i v\u1edbi m\u1ed9t ng\u01b0\u1eddi qua \u0111\u1eddi th\u00ec ho\u00e0n to\u00e0n h\u1ee3p l\u00fd. N\u1ebfu kh\u00f4ng b\u1ea3o r\u1eb1ng khi m\u1ed9t ng\u01b0\u1eddi qua \u0111\u1eddi th\u1ebf-gian ng\u1eebng l\u1ea1i; d\u00f3 l\u00e0 ng\u00e0y t\u1eadn-th\u1ebf hay sao? Ng\u00e0y t\u1eadn-th\u1ebf l\u00e0 ng\u00e0y t\u00e0n c\u1ee7a th\u1ebf-gian v\u00ec ch\u00ednh Wittgenstein \u0111\u00e3 nh\u1eadn-\u0111\u1ecbnh \u201cTh\u1ebf-gian v\u00e0 cu\u1ed9c-\u0111\u1eddi l\u00e0 m\u1ed9t.\u201d Ch\u1eef cu\u1ed9c-\u0111\u1eddi \u1edf \u0111\u00e2y r\u1ea5t bao la ngay c\u1ea3 khi ch\u00fang ta b\u00e0n v\u1ec1 cu\u1ed9c-\u0111\u1eddi vui hay kh\u1ed5.<\/p>\n

8<\/strong><\/p>\n

N\u1ebfu c\u00e2u 5621 \u0111\u00fang th\u00ec \u00fd-th\u1ee9c c\u1ee7a ch\u00fang ta \u0111\u00fang v\u00ec (1) S\u1ef1 th\u1eadt m\u1ed7i ng\u01b0\u1eddi di\u1ec5n-t\u1ea3 th\u1ebf-gian theo hi\u1ec3u-bi\u1ebft c\u1ee7a m\u00ecnh (2) M\u1ecdi \u0111\u1ecbnh-ngh\u0129a v\u1ec1 th\u1ebf-gian l\u00e0 kinh-nghi\u1ec7m \u0111\u1ebfn t\u1eeb th\u1ebf-gi\u1edbi c\u1ee7a ri\u00eang t\u00f4i v\u00e0 th\u1ebf-gi\u1edbi c\u1ee7a m\u1ecdi ng\u01b0\u1eddi hay nh\u00e2n-lo\u1ea1i. Th\u1ebf-gi\u1edbi hay th\u1ebf-gian nh\u01b0 th\u1ebf l\u00e0 gi\u1edbi-h\u1ea1n c\u1ee7a \u00fd-th\u1eedc v\u00e0 t\u1ea5t nhi\u00ean c\u1ee7a lu\u1eadn-l\u00fd v\u00ec lu\u1eadn-l\u00fd kh\u00f4ng ra ngo\u00e0i th\u1ebf-gian hay kh\u00f4ng ra ngo\u00e0i cu\u1ed9c \u0111\u1eddi. Lu\u1eadn-l\u00fd di\u1ec5n-t\u1ea3 nh\u1eefng g\u00ec nh\u00e2n-lo\u1ea1i kinh-nghi\u1ec7m \u0111\u00fang ho\u1eb7c sai, c\u00f3 tr\u01b0\u1eddng-h\u1ee3p tuy\u1ec7t-\u0111\u1ed1i \u0111\u00fang, c\u00f3 tr\u01b0\u1eddng-h\u1ee3p t\u01b0\u01a1ng-\u0111\u1ed1i \u0111\u00fang, c\u00f3 tr\u01b0\u1eddng-h\u1ee3p sai. L\u1ea1i c\u00f3 tr\u01b0\u1eddng-h\u1ee3p ch\u1eb3ng \u0111\u00fang, ch\u1eb3ng sai x\u00e9t theo Deontic logic. <\/p>\n

9<\/strong><\/p>\n

Li\u1ec7u lu\u1eadn-l\u00fd c\u00f3 kh\u1ea3 n\u0103ng nh\u00ecn th\u1ea5u m\u1ecdi ho\u1ea1t-c\u1ea3nh trong th\u1ebf-gian? Nh\u00e2t \u0111\u1ecbnh l\u00e0 kh\u00f4ng, v\u00ec lu\u1eadn-l\u00fd ch\u1ec9 c\u00f3 kh\u1ea3 n\u0103ng tr\u00ecnh b\u00e0y t\u1eebng tr\u01b0\u1eddng-h\u1ee3p theo nh\u1eefng quy-lu\u1eadt trong lu\u1eadn-l\u00fd m\u00e0 ch\u00fang ta bi\u1ebft. Ch\u00fang ta c\u1ea7n \u0111\u1ea7y \u0111\u1ee7 d\u1eef-ki\u1ec7n cho m\u1ed7i tr\u01b0\u1eddng-h\u1ee3p \u1edf th\u1ebf-gian. Wittgenstein nh\u1eadn-th\u1ee9c r\u1eb1ng trong th\u1ebf-gian c\u00f3 nh\u1eefng \u0111i\u1ec1u k\u1ef3-b\u00ed (644). Nhung \u00f4ng kh\u00f4ng n\u00f3i r\u00f5 \u1edf nh\u1eefng tr\u01b0\u1eddng-h\u1ee3p n\u00e0o s\u1ef1-ki\u1ec7n k\u1ef7-b\u00ed xu\u1ea5t hi\u1ec7n. \u00d4ng \u0111\u00e3 nh\u1eadn x\u00e9t r\u1ea5t ch\u00ed-l\u00fd trong cu\u1ed1n V\u0103n-h\u00f3a v\u00e0 Gi\u00e1-tr\u1ecb<\/i> (Culture and Value<\/i>, 1984), nh\u01b0 sau:<\/p>\n

Ch\u1ec9 c\u00f3 con ng\u01b0\u1eddi v\u00f4 c\u00f9ng b\u1ea5t-h\u1ea1nh m\u1edbi th\u1ef1c s\u1ef1 bi\u1ebft th\u01b0\u01a1ng-c\u1ea3m ng\u01b0\u1eddi kh\u00e1c.<\/p>\n

Only a very unhappy has the right to pity someone else (1984)<\/p>\n

Nur ein sehr ungl\u00fccher Mensch hat das Recht einen Andern zu hedauern (1977) <\/p>\n

Ch\u00fang ta c\u00f3 v\u1ea5n-\u0111\u1ec1 v\u1edbi c\u00e2u 644, v\u00ec ch\u00fang ta kh\u00f4ng th\u1ec3 qu\u1ea3 quy\u1ebft \u1edf tr\u01b0\u1eddng-h\u1ee3p n\u00e0o s\u1ef1-ki\u1ec7n k\u1ef3-b\u00ed hi\u1ec7n ra v\u00e0 hi\u1ec7n ra v\u1edbi ai \u2026 hay l\u00e0 do m\u00ea-t\u00edn m\u00e0 ra.<\/p>\n

10<\/strong><\/p>\n

\u00dd- th\u1ee9c \u0111i \u0111\u00f4i v\u1edbi c\u1ea3m-nh\u1eadn v\u1ec1 ho\u00e0n-c\u1ea3nh. M\u1ecdi quy\u1ebft-\u0111\u1ecbnh c\u1ee7a ch\u00fang ta \u0111\u1ec1u d\u1ef1a tr\u00ean hi\u1ec3u-bi\u1ebft c\u1ee7a ch\u00fang ta. Hi\u1ec3u-bi\u1ebft hay ki\u1ebfn-th\u1ee9c c\u1ee7a ch\u00fang ta c\u1ea7n ph\u1ea3i \u0111\u00fang v\u1edbi s\u1ef1-ki\u1ec7n ho\u1eb7c \u0111\u00fang v\u1edbi \u0111i\u1ec1u g\u00ec ch\u00fang ta c\u1ea7n x\u00e9t l\u1ea1i. Cho n\u00ean k\u1ebft qu\u1ea3 c\u00f3 th\u1ec3 c\u00f2n tu\u1ef3 nghi \u1edf nh\u1eefng ch\u1ed7 b\u1ea5t ng\u1edd trong th\u1ebf-gian ch\u00fang ta \u0111ang s\u1ed1ng.. B\u1edfi th\u1ebf Wittgenstein \u0111\u00e3 n\u00f3i \u0111\u1eddi v\u00e0 th\u1ebf-gian ch\u1eb3ng qua l\u00e0 m\u1ed9t. Ch\u00fang r\u1ea5t lung-linh cho n\u00ean ch\u00fang ta kh\u00f4ng qu\u00ean r\u1eb1ng t\u1ea5t c\u1ea3 \u0111\u1ec1u l\u00e0 gi\u1ea3-thi\u1ebft. Sau \u0111\u00e2y l\u00e0 m\u1ea5y \u0111i\u1ec3m \u1edf \u0111\u1eddi, x\u00e9t theo lu\u1eadn-l\u00fd Deontic cho ph\u1ea3i \u0111\u1ea1o, khi ch\u00fang ta b\u00e0n v\u1ec1 b\u1ea3n-ng\u00e3 \u0111\u00edch-th\u1ef1c c\u1ee7a v\u1ea5n-\u0111\u1ec1, vi\u1ebft t\u1eaft l\u00e0 V\u0110: <\/p>\n

1. V\u0110 n\u00e0y r\u1ea5t c\u1ea7n thi\u1ebft<\/p>\n

2. V\u0110 n\u00e0y c\u1ea7n-thi\u1ebft m\u00e3i m\u00e3i<\/p>\n

3. V\u0110 n\u00e0y cho th\u1ea5y c\u00f3 \u0111i\u1ec1u-ki\u1ec7n t\u1ed5ng-qu\u00e1t<\/p>\n

4. V\u0110 n\u00e0y n\u1eb1m trong quy-\u01b0\u1edbc chung<\/p>\n

5. V\u0110 n\u00e0y c\u00f3 t\u00ednh chung v\u00e0 r\u1ea5t c\u1ea7n-thi\u1ebft <\/p>\n

6. V\u0110 n\u00e0y c\u00f3 th\u1ec3 mang t\u00ednh chung<\/p>\n

7. V\u0110 n\u00e0y l\u00e0 \u0111i\u1ec1u-ki\u1ec7n \u0111\u1eb7c-bi\u1ec7t<\/p>\n

8. V\u0110 n\u00e0y c\u00f3 quy-\u01b0\u1edbc \u0111\u1eb7c bi\u1ec7t<\/p>\n

9. V\u0110 n\u00e0y tuy c\u00f3 nh\u01b0ng kh\u00f4ng c\u1ea7n-thi\u1ebft<\/p>\n

10. V\u0110 n\u00e0y c\u00f3 nh\u01b0ng kh\u00f4ng v\u0129nh-vi\u1ec5n<\/p>\n

11. V\u0110 n\u00e0y mang t\u00ednh th\u1eddi-gian<\/p>\n

12. V\u0110 n\u00e0y lan r\u1ed9ng ra<\/p>\n

13. V\u0110 n\u00e0y c\u00f3 th\u1ec3 ch\u1ec9 l\u00e0 tr\u01b0\u1eddng-h\u1ee3p \u0111\u1eb7c bi\u1ec7t<\/p>\n

Nh\u01b0 v\u1eady, theo Deontic Logic, \u00fd-th\u1ee9c \u0111\u00fang v\u1ec1 gi\u00e1-tr\u1ecb \u1edf th\u1ebf-gian ph\u1ea3i \u0111\u01b0\u1ee3c ph\u00e1n-x\u00e9t qua it nh\u1ea5t 13 \u0111i\u1ec3m tr\u00ean. \u0110\u00f3 c\u0169ng ch\u00ednh l\u00e0 c\u00e1i nh\u00ecn theo tinh-th\u1ea7n Th\u1ef1c-ti\u1ec5n v\u1ec1 hai m\u1eb7t Pragmatism (Dewey, James) v\u00e0 Pragmaticism (Peirce). Xin \u0111\u01b0\u1ee3c th\u00eam v\u00e0i gi\u00f2ng v\u1ec1 Deontic Logic. Deontic Logic \u0111\u1ebfn t\u1eeb thu\u1eadt-ng\u1eef v\u00e0 \u00fd-ni\u1ec7m Ontic, t\u1ee9c b\u00e0n v\u1ec1 ngu\u1ed3n-s\u1ed1ng (existence). Theo \u0111\u00f3, \u201cs\u1ed1ng\u201d r\u1ea5t linh-\u0111\u1ed9ng v\u00e0 quan-tr\u1ecdng trong hai th\u1ec3: \u0110\u1ea1o-\u0111\u1ee9c v\u00e0 Lu\u00e2n-l\u00fd. Vi kh\u00f4ng th\u1ec3 b\u00e0n v\u1ec1 \u0110\u1ea1o-\u0111\u1ee9c n\u00ean Lu\u00e2n-l\u00fd ra \u0111\u1eddi m\u00f4-ph\u1ecfng \u0110\u1ea1o-\u0111\u1ee9c t\u1ea1o n\u00ean m\u1ed9t th\u1ee9 lu\u1eadt c\u00f3 t\u00ednh chung \u00e1p-d\u1ee5ng v\u00e0o x\u00e3-h\u1ed9i, tr\u01b0\u1edbc khi lu\u1eadt-ph\u00e1p ra \u0111\u1eddi. Cho n\u00ean, Deontic Logic c\u00f3 ngh\u0129a l\u00e0 l\u00e0m s\u00e1ng t\u1ecf Ontology b\u1eb1ng nh\u1eefng ph\u00e1n x\u00e9t c\u00f3 quy-t\u1eafc v\u00e0 h\u1ee3p lu\u00e2n-l\u00fd (Morale). Ch\u00fang ta s\u1ebd b\u00e0n k\u1ef9 \u0111i\u1ec3m n\u00e0y \u1edf nh\u1eefng ph\u1ea7n sau. Nh\u1ea5t l\u00e0 khi x\u00e9t \u0111\u1ebfn v\u1ea5n-\u0111\u1ec1 \u0110\u1ea1o-\u0111\u1ee9c trong tri\u1ebft-h\u1ecdc c\u00f9a Wittgenstein. <\/p>\n

(C\u00f2n ti\u1ebfp) <\/p>\n


<\/p>\n

GHI-CH\u00da<\/p>\n

1. Husserl. Edmund, 1970. Carttesian Meditations: An Introduction to Phenomenology<\/i>. Fourth Impression. Translated by Dorian Cairns. Martinus Nijhoff, The Hague. Suy-t\u01b0 trong Tinh-th\u1ea7n Descartes: H\u00e0nh-trinh v\u00e0o Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn, <\/i>2007.<\/i> B\u1ea3n Vi\u1ec7t-ng\u1eef c\u1ee7a Nguy\u1ec5n Qu\u1ef3nh, Quantic Universe, USA .<\/p>\n

2. Wittganstein, Ludwig. 1922, Tractatus Logico-Philosophicus<\/i>.Translated by D. F. Pears & B. F. McGuinness. Routledge & Kegan Paul. New York: The Humanities Press. The Vietnamese Translation: C\u01b0\u01a1ng-L\u0129nh Lu\u1eadn-l\u00fd trong Tri\u1ebft-h\u1ecdc<\/i>, 2004 by Quynh Nguyen. Quantic Universe, USA<\/p>\n

3. Wittgenstein, Ludwig, 1980, On Certainty\/\u00dcber Gewissheit<\/i>. Edited by G.E.M. Anscombe and G.H. von Wright. J. & J. Harper Editions. New York and Evanston.<\/p>\n

4. L\u1eadp-ng\u00f4n\/Aphorism: Terse or ingenious statement or formulation of a truth (Webster\u2019s Dictionary). \u00c9tmetrre une hypoth\u00e8se , by Eug\u00e8ne Gouin Ditionaire Vietnamien, Chinois, Francais.. Formules br\u00e8ves qui experiment une pr6cept morale ou une v\u00e9rit\u00e9 ( Dictionaire du Francais vivant), Bordas. V\u00ed-d\u1ee5: \u0110\u1ea1o-\u0111\u1ee9c Kinh, Nam-hoa Kinh<\/i>.<\/p>\n

5. Wittgenstein, Ludwig, 1984, Culture and Value\/ Vermischte Bemerkungen<\/i>, 1977. Edited by G.H. von Wright in collaboration with Heikki Nieman. Translated by Peter Winch, the University of Chicago Press




<\/p>\n

THE ONTOLOGY OF CONSCIOUSNESS IN WITTGENSTEIN PHILOSOPHY AND IN OTHER SCHOOLS OF THOUGHTBy Quynh Nguyen<\/strong><\/p>\n


<\/b><\/p>\n

A. <\/b>LUDWIG WITTGENSTEIN ON THE IDEA OF THE WORLD, FACT, THING, AND THE STATE OF AFFAIRS<\/b><\/b><\/b><\/b><\/p>\n

<\/b><\/p>\n

1<\/b><\/b><\/p>\n

We will never stop thinking<\/b> about what is right or wrong, subjectively as well as objectively. Augustine paraphrases Socrates\u2019 maxim Know Yourself<\/i> that relates consciousness or cognitive understanding, which is first and foremost the critique of one\u2019s self. Husserl in turn quotes Augustine to support his idea of transcendental intersubjectivity only attainable by solipsist efforts, Return to Yourselves<\/i>. However, it must be clear that Husserl\u2019s Cartesian Meditations<\/i>\u2019 profoundest point suggests the leap from one\u2019s own consciousness to ambrace others, the ones who truly exist in the world, not simply an abstract ideal.<\/p>\n

My works on consciousness do not comment on such approaches, due to the fact that we confront our own present tasks and problems in the world, not digging in dogmatic wisdoms. One thing for certain, seeing and consciousness are not the same <\/i>although the former <\/i>is a standpoint, say I know that that tree is a live oak, but the consciousness of the presence of presence of that tree requires transcendental knowledge of the tree, not just about its \u201cDing an sich\u201d. Such transcendental knowledge seems to welcome the multiplicity connecting to my own knowledge, to human society, to climate, to economic conflicts and to cultural networks. From the dawn of human history to date, our consciousness of the gains and losses seems to travel on rocky paths, which challenge us to procure the clarity of any virtual point. So would it mean we fail to understand the ontology of consciousness or consciousness fails us? What is consciousness? <\/p>\n

Consciousness is the ground breaking point to any un-ending subject of ontological investigations. My book begins with the fundamental questions of Wittgenstein\u2019s philosophy and then connects them with the notions of consciousness discussed by other philosophers, such as Plato, Aristotle, Lock, Hume, Leibnitz, Descartes, Spinoza, Kant, Hegel, Nietzsche, Husserl, Heidegger, the neo-Marxists, Santayana, James, Dewey, Kierkegaard, Peirce, Sartre, Levinas, Derrida and others. The first part of my work was intellectually stimulated by the early and late thoughts of Wittgenstein. It arises in my attempt of my Doctoral Thesis at Columbia University. In reality, I have got some questions about consciousness and have made a promise to myself that I would revise all my knowledge about Wittgenstein\u2019s philosophy. This is not quite a simple task because I cannot ignore the host of ideas of consciousness in Western philosophy. <\/p>\n

I will begin with the critique of Wittgenstein\u2019s early thought on logic and language (the Tractatus<\/i>) whose consciousness were greatly revised to arise to his later one that acknowledges language as the continuous operation and accumulation akin to the fact of life. His second work titled Philosophical Investigations<\/i> crystallizes great efforts of many years of unflagged labors, ultimately reaching his novel consciousness that shows the open-ending discourse of language including a section on visual perception. This has become the driving force of my present book. <\/p>\n

Either from the standpoint of practicality or theory; speculation as well as action all we see is something that is referred to or hinted at the ontology of consciousness. Truly indeed in the aftermath of every sort of labor the discourse of consciousness is inherent as it goes into play to wake up our mind by way of criticism. Thus, we as human beings have a lot of questions, either heading on or returning to any perplexing point. Our mind always confronts questions that amount to critical issues. This is what we are going to learn from Wittgenstein\u2019s early thought; the Tractatus<\/i> in which the terse and ingenuous statements framed in the clarity of logic fail to accomplish its expected mission. Here is Wittgenstein\u2019s philosophy. <\/p>\n

<\/b><\/b><\/p>\n

a. <\/b>Tratatus Logico-Philosophicus<\/b><\/b><\/p>\n

The major problems in the Tractatus<\/i> of Wittgenstein begin with \u201cthe ideal language\u201d showing the case of consciousness that Wittgenstein shared with the positivists in the last decade of the 19th<\/sup> century, and its bearing on the Vienna Circle that used the Tractatus<\/i> as a major textbook. Principally the contextual constitution of the Tractatus<\/i> concerns words, speech and writing based on single units. Structurally speaking, this is known as \u201catomism\u201d. Semantically this concept greatly impresses the reader\u2019s mind but due to the complexity of the world language is not quite simple when it pictures the world. Therefore, whereas it has nothing wrong about the mechanical propositions of logic there are backfires as it contradicts Wittgenstein\u2019s famous treatise on logic. We see for example, Wittgenstein\u2019s Tractatus<\/i> philosophical propositions expose conflicting aspects; (1) It shows the generalization of non-cognitive claims on the subjects of \u201cworld, all, fact, thing, and state of affairs\u201d. (2) It results in the concession on the evidence of logical rules. And finally (3) it generates the conflict or the contradiction of Wittgenstein\u2019s own thought. All these three issues would be clear if he had ever succinctly provided examples to clarify cases by cases. The thesis title and the content of the Tractatu<\/i>s show this persisting dilemma because they are not clearly supported due to his aphoristic statements1<\/sup> quite against the academic discipline when the Tractatus<\/i> was presented as a Doctoral Thesis at Cambridge University, evidently in E. C. Moore\u2019s note submitted to the University for Final Deliberation.<\/p>\n

<\/p>\n

6<\/strong><\/p>\n

At the opening line of the Tractatus<\/i>, Wittgenstein writes:<\/p>\n

1. The world is all that is the case<\/i>.<\/p>\n

Later he seemed to contradict his own view:<\/p>\n

6431 So too at death the world does not alter, but comes to an end<\/i>.<\/p>\n

561 Logic pervades the world: the limits of the world are also its limits.<\/i><\/p>\n

5621 The world and life are one<\/i>.<\/p>\n

<\/b><\/p>\n

7 <\/b><\/p>\n

Clearly the proposition 6431 refers to the world as the case. However, it is contradictory because if the world does not alter, how is it true that when a person passes away, the world comes to an end. It should be the world of that person. Or rather Wittgenstein means the word \u201cdeath\u201d is referred to the end of the world. If it is true, proposition 6431 is tautological. But how is it true that the world always remains in tact when it consists of states of affairs?<\/p>\n

8<\/strong><\/p>\n

If proposition 5621 is true it must be also true to the consciousness of the world that constitutes (1) the fact that we human beings picture the world to ourselves and (2) such that all definitions of the world come to life as the combination of solipsist and universalist experiences tell us that the limits of our consciousness of the world and so is logics. We know nothing about the world outside our planet.<\/p>\n

9<\/strong><\/p>\n

Can logic alone successfully represent all states of affairs of the world? No! At best logic can only show us the cases that are clearly demonstrated. Why? We need sufficient knowledge of every case in question that we assume existing in the world, for example Wittgenstein cautions us about the mystical (644). But he did not elaborate this case by supporting facts that account for the mystical phenomena.<\/p>\n

10<\/strong><\/p>\n

Our consciousness is parallel to sensitivity of unknown (accidental) circumstances. We make decision based on our knowledge (positive) as well as on our second thought (probably negative). Since the result maybe either or pending on the certainty of our knowledge in which chance or accidentalness might become our motif for us to go on in life. Therefore, says Wittgenstein our existence is but the very world in which consciousness is generally based on assumptions that require our great attention because the state of affairs (problem\/issue) of the world could be some or all of the following significances:<\/p>\n

1. Absolute necessary<\/p>\n

2. Absolute perpetual<\/p>\n

3 General conditional<\/p>\n

4. General conventional<\/p>\n

5. General absolute<\/p>\n

6. General possible<\/p>\n

7. Special conditional<\/p>\n

8. Special conventional<\/p>\n

9. Non-necessary existential<\/p>\n

10. Non-perpetual existential<\/p>\n

11. Temporal<\/p>\n

12. Spread<\/p>\n

13. Special possible<\/p>\n

(All next sections are <\/i>avaible upon request at drquynhnguyen.us@gmail.com<\/a><\/i>)
<\/p>\n

<\/p>\n



<\/p>\n

<\/b><\/p>\n

1. Terse or ingenious statement or formulation of a truth (Webster\u2019s Dictionary). \u00c9tmetrre une hypoth\u00e8se , by Eug\u00e8ne Gouin\u2019s Ditionaire Vietnamien, Chinois, Francais.. Formules br\u00e8ves qui experiment une pr6cept morale ou une v\u00e9rit\u00e9 ( Dictionaire du Francais vivant (Bordas) <\/p>\n



<\/p>\n","protected":false},"excerpt":{"rendered":"

Ch\u00fang ta kh\u00f4ng ng\u1eebng \u0111\u1eb7t ra nhi\u1ec1u c\u00e2u h\u1ecfi v\u1ec1 \u00fd-th\u1ee9c \u0111\u1ec3 bi\u1ebft r\u00f5 l\u1ebd ph\u1ea3i tr\u00e1i. Nh\u1eefng c\u00e2u h\u1ecfi \u1ea5y \u0111\u1ebfn t\u1eeb suy-ngh\u0129 ch\u1ee7-quan v\u00e0 kh\u00e1ch-quan. Th\u1ef1c ra, nh\u1eadn-x\u00e9t n\u00e0y ch\u1ec9 l\u00e0 nh\u1eefng m\u1ec7nh-\u0111\u1ec1 n\u00ean c\u1ea7n \u0111\u01b0\u1ee3c th\u1ea3o-lu\u1eadn v\u00e0 ch\u1ee9ng minh th\u1eadt s\u00e1ng-t\u1ecf r\u1ed3i m\u1edbi \u0111i v\u00e0o k\u1ebft-lu\u1eadn. \u0110\u00f3 l\u00e0 hy v\u1ecdng c\u1ee7a ch\u00fang ta v\u1ec1 \u00fd-th\u1ee9c tinh r\u00f2ng. Augustine d\u1ef1a v\u00e0o ph\u01b0\u01a1ng-ch\u00e2m c\u1ee7a Socrates \u201cAnh h\u00e3y bi\u1ebft ch\u00ednh anh\u201d<\/p>\n","protected":false},"author":1777,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"h5ap_radio_sources":[],"footnotes":""},"categories":[5,152,9,210,138,283],"tags":[],"class_list":["post-65111","post","type-post","status-publish","format-standard","hentry","category-bien-khao","category-hoc-thuat","category-nghien-cuu","category-song-ngu","category-tieu-luan","category-triet-hoc"],"_links":{"self":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/65111","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/users\/1777"}],"replies":[{"embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/comments?post=65111"}],"version-history":[{"count":1,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/65111\/revisions"}],"predecessor-version":[{"id":65112,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/65111\/revisions\/65112"}],"wp:attachment":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/media?parent=65111"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/categories?post=65111"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/tags?post=65111"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}