{"id":65532,"date":"2020-09-10T07:34:46","date_gmt":"2020-09-10T07:34:46","guid":{"rendered":"https:\/\/damau.org\/?p=65532"},"modified":"2020-09-10T16:17:51","modified_gmt":"2020-09-10T16:17:51","slug":"thuc-l-g-thuc-trong-triet-hoc-wittgenstein-v-trong-nhung-tu-tuong-khc-o-van-ha-ty-phuong-ky-2-the-ontology-of-consciousness-in","status":"publish","type":"post","link":"https:\/\/damau.org\/en\/65532\/thuc-l-g-thuc-trong-triet-hoc-wittgenstein-v-trong-nhung-tu-tuong-khc-o-van-ha-ty-phuong-ky-2-the-ontology-of-consciousness-in","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–k\u1ef3 2\/ THE ONTOLOGY OF CONSCIOUSNESS IN WITTGENSTEIN PHILOSOPHY AND IN OTHER SCHOOLS OF THOUGHT OF WESTERN CULTURE (2)"},"content":{"rendered":"

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L\u01b0u \u00fd \u0111\u1ed9c gi\u1ea3, tuy hai ph\u1ea7n Vi\u1ec7t- Anh c\u00f3 c\u00f9ng n\u1ed9i-dung, nh\u01b0ng do \u0111\u00f2i h\u1ecfi v\u1ec1 ng\u00f4n ng\u1eef c\u00f3 nhi\u1ec1u \u0111i\u1ec3m kh\u00e1c nhau, v\u00e0 c\u1ea3 \u0111\u1ed1i t\u01b0\u1ee3ng \u0111\u1ed9c gi\u1ea3 kh\u00e1c nhau, n\u00ean c\u00e1ch t\u00e1c gi\u1ea3 tr\u00ecnh b\u00e0y, khai-tri\u1ec3n, d\u1eabn-ch\u1ee9ng v\u00e0 \u0111\u01b0a ra th\u00ed-d\u1ee5 trong hai b\u1ea3n c\u0169ng c\u00f3 nh\u1eefng \u0111i\u1ec3m kh\u00e1c nhau.<\/em>



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K\u1ef2 HAI

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K\u1ec3 t\u1eeb k\u1ef3 n\u00e0y, nguy\u00ean-t\u00e1c ti\u1ebfng \u0110\u00fac trong Tractatus<\/i> c\u1ee7a Wittgenstein \u0111u\u1ee3c ch\u00e9p ra, \u0111\u00f4i khi \u0111i c\u00f9ng v\u1edbi b\u1ea3n Anh-ng\u1eef c\u1ee7a D.F Pears v\u00e0 B. F. McGuinness \u0111\u1ec3 \u0111\u1ed9c-g\u1ec9\u1ea3 so-s\u00e1nh. \u0110\u1ed9c-gi\u1ea3 c\u0169ng s\u1ebd th\u1ea5y c\u00e1ch chuy\u1ec3n ng\u1eef c\u1ee7a t\u00f4i, c\u00f3 nh\u1eefng ch\u1ed7 ng\u1eafn g\u1ecdn. V\u00ed-d\u1ee5: <\/p>\n

1.11 Die Welt ist durch die Tatsachen bestimmt und dadurch, da\u03b2 es alle Tatsachen sind.<\/i><\/p>\n

D\u1ecbch s\u00e1t ngh\u0129a: Th\u1ebf-gian l\u00e0 nh\u1eefng d\u1eef-ki\u1ec7n \u0111\u00fang cho n\u00ean qua \u0111\u00f3 th\u1ebf-gian l\u00e0 t\u1ea5t c\u1ea3 d\u1eef-ki\u1ec7n<\/i>.<\/p>\n

T\u00f4i d\u1ecbch l\u00e0: Th\u1ebf-gian l\u00e0 nh\u1eefng d\u1eef-ki\u1ec7n c\u1ee5-th\u1ec3.<\/i><\/i><\/p>\n

Xin l\u01b0u-\u00fd: alle<\/i> l\u00e0 t\u00ednh-t\u1eeb (adj), alles<\/i> l\u00e0 \u0111\u1ea1i danh-t\u1eeb (pron). Cho n\u00ean c\u00e2u s\u1ed1 1, n\u00ean hi\u1ec3u l\u00e0: \u201cTh\u1ebf-gian l\u00e0 t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9<\/i>.\u201d<\/p>\n

Nh\u01b0 ch\u00fang ta \u0111\u00e3 bi\u1ebft s\u01a1-l\u01b0\u1ee3c \u1edf k\u1ef3 tr\u01b0\u1edbc, Wittgenstein nh\u00ecn th\u1ebf-gian nh\u01b0 sau:<\/p>\n

1. <\/i><\/b>Th\u1ebf-gian l\u00e0 t\u1ea5t c\u1ea3. \u0110\u00f3 l\u00e0 tr\u01b0\u1eddng-h\u1ee3p. (Die Welt ist alles. Was der Fall ist.)<\/i><\/i><\/b><\/p>\n

B\u1edfi th\u1ebf, ch\u1eef \u201cder Fall<\/i>\u201d kh\u00f4ng n\u00ean hi\u1ec3u l\u00e0 tr\u01b0\u1eddng-h\u1ee3p (case), m\u00e0 ph\u1ea3i hi\u1ec3u l\u00e0 \u201c\u0111\u00fang v\u1eady<\/i>\u201d\/ \u201cbestimmt<\/i>\u201d. Cho n\u00ean c\u00e2u s\u1ed1 1 n\u00ean chuy\u1ec3n sang ti\u1ebfng Vi\u1ec7t l\u00e0 \u201cTh\u1ebf-gian r\u00f5 r\u00e0ng l\u00e0 t\u1ea5t c\u1ea3.\u201d Xin \u0111\u01b0\u1ee3c vi\u1ebft theo ti\u1ebfng \u0110\u1ee9c th\u1ebf n\u00e0y: 1. Die Welt ist bestimmt alles.<\/i> \u201cBestiimmt<\/i>\u201d l\u00e0 t\u00ednh-t\u1ef1, c\u00f3 ngh\u0129a \u201cr\u00f5 r\u00e0ng, ch\u1eafc ch\u1eafn, c\u1ee5-th\u1ec3\u201d Ng\u01b0\u1eddi \u0110\u1ee9c th\u01b0\u1eddng n\u00f3i: \u201cSuchen Sie etwas Bestimmtes<\/i>?\u201d Ngh\u0129a l\u00e0: \u201cC\u00f3 ph\u1ea3i b\u1ea1n \u0111i t\u00ecm c\u00e1i g\u00ec c\u1ee5-th\u1ec3 hay kh\u00f4ng?<\/i>\u201d<\/p>\n

Ngay trong c\u00e2u m\u1edf \u0111\u1ea7u \u1edf tr\u00ean, ch\u00fang ta \u0111\u00e3 ch\u1ee3t nh\u00ecn ra v\u1ea5n-\u0111\u1ec1 \u201cth\u1ebf n\u00e0o l\u00e0 \u00fd-th\u1ee9c\u201d. L\u00e0m sao \u0111\u1ec3 c\u00f3 th\u1ec3 c\u00f3 \u00fd-th\u1ee9c kh\u00e1ch-quan v\u1ec1 th\u1ebf-gian d\u00f9 l\u00e0 \u00fd-th\u1ee9c kh\u00e1ch-quan t\u01b0\u01a1ng \u0111\u1ed1i. Ch\u1ec9 c\u00f3 Th\u01b0\u1ee3ng-\u0111\u1ebf m\u1edbi c\u00f3 c\u00e1i nh\u00ecn kh\u00e1ch-quan v\u1ec1 th\u1ebf-gian. Do l\u1ebd \u0111\u00f3, \u00fd-th\u1ee9c l\u00e0 nh\u1eefng c\u00e1ch nh\u00ecn th\u1ebf-gian. N\u00f3i th\u1ebf kh\u00f4ng c\u00f3 ngh\u0129a cu\u1ed9c-\u0111\u1eddi v\u00e0 th\u1ebf-gian l\u00e0 m\u1ed9t. M\u1edf \u0111\u1ea7u Wittgenstein nh\u1eadn-\u0111\u1ecbnh hay \u0111\u00fang ra \u0111\u1ecbnh-ngh\u0129a th\u1ebf-gian, r\u1ea5t qu\u1ea3 quy\u1ebft \u0111\u1ebfn \u0111\u1ed9 kh\u00e1c h\u1eb3n \u0111\u1ea7u-\u0111\u1ec1 c\u1ee7a cu\u1ed1n s\u00e1ch B\u00e0n v\u1ec1 Lu\u1eadn-l\u00fd<\/i> (Tractatus Logico-Philosophicus<\/i>).<\/p>\n

N\u1ebfu b\u1ea3o \u201cth\u1ebf-gian l\u00e0 t\u1ea5t c\u1ea3\u201d th\u00ec nh\u1eadn-\u0111\u1ecbnh \u0111\u00f3 ho\u00e0n to\u00e0n \u0111\u00fang. Nh\u01b0ng khi n\u00f3i \u201c\u0111\u00f3 l\u00e0 tr\u01b0\u1eddng-h\u1ee3p (der Fall) th\u00ec ch\u00fang ta th\u1eafc m\u1eafc. T\u1ea1i sao nh\u1eadn-\u0111\u1ecbnh v\u1ec1 th\u1ebf-gian ch\u1ec9 l\u00e0 m\u1ed9t c\u00e1ch nh\u00ecn (der Fall) m\u00e0 l\u1ea1i b\u1ea3o th\u1ebf-gian l\u00e0 t\u1ea5t c\u1ea3? C\u00f3 l\u1ebd n\u00ean n\u00f3i: Th\u1ebf-gian l\u00e0 nh\u1eefng c\u00e1i nh\u00ecn ri\u00eang v\u00e0 chung theo hi\u1ec3u bi\u1ebft v\u00e0 t\u00ecnh t\u1ef1 c\u1ee7a con ng\u01b0\u1eddi. N\u1ebfu \u0111\u00fang nh\u01b0 t\u00f4i ngh\u0129, Wittgenstein n\u00ean vi\u1ebft: \u201cDie Welt ist alles, Was die Falle sind*). Ngh\u0129a l\u00e0 \u201cTh\u1ebf-gian l\u00e0 t\u1ea5t c\u1ea3 m\u1ecdi tr\u01b0\u1eddng-h\u1ee3p.\u201d Ch\u00ednh c\u00e2u ti\u1ebfp theo (1.1) cho ch\u00fang ta th\u1ea5y c\u00e2u \u201cnh\u1eefng tr\u01b0\u1eddng-h\u1ee3p\u201d c\u00f3 l\u00fd h\u01a1n.<\/p>\n

1,1 Th\u1ebf-gian l\u00e0 t\u1ed5ng-h\u1ee3p nh\u1eefng s\u1ef1-ki\u1ec7n \u0111\u00fang, ch\u1ee9 kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng th\u1ee9 vu-v\u01a1.<\/i> (Die Welt ist die Gesamtheit der Tatsachen, nicht der Dingr<\/i>). S\u1edf d\u0129 t\u00f4i g\u1ecdi \u201cDinge\u201d l\u00e0 \u201cvu v\u01a1\u201d v\u00ec trong c\u00e2u n\u00e0y Dinge \u00e1m-ch\u1ec9 nh\u1eefng g\u00ec kh\u00f4ng ph\u1ea3i l\u00e0 s\u1ef1-ki\u00ean \u0111\u00fang (Tatsachen). Nh\u01b0 v\u1eady ch\u1eef \u201cTatsachen\u201d \u1edf \u0111\u00e2y c\u00f3 ngh\u0129a l\u00e0 \u201cdie Falle\u201d. Th\u1ebf c\u00f3 ngh\u0129a nh\u1eefng g\u00ec do t\u01b0\u1edfng-t\u01b0\u1ee3ng m\u00e0 ra kh\u00f4ng ph\u1ea3i l\u00e0 c\u01a1-c\u1ea5u \u0111\u00edch-th\u1ef1c \u1edf th\u1ebf-gian, nh\u01b0 ng\u01b0\u1eddi \u0110\u1ee9c th\u01b0\u1eddng n\u00f3i \u201cIns Reich der Fabel geh\u00f6ren.\u201d Ngh\u0129a l\u00e0 c\u00e1i \u0111\u00f3 thu\u1ed9c v\u1ec1 th\u1ebf-gian hoang-t\u01b0\u1edfng. Ch\u1eef Fabel c\u0169ng c\u00f3 ngh\u0129a l\u00e0 ng\u1ee5-ng\u00f4n. Trong c\u00e2u n\u00e0y ch\u1eef Reich c\u00f3 ngh\u0129a l\u00e0 v\u01b0\u01a1ng-qu\u1ed1c ho\u1eb7c l\u00e3nh-v\u1ef1c. C\u1ed9ng-s\u1ea3n \u0111\u00e3 tr\u1edf th\u00e0nh m\u1ed9t t\u1eadp-\u0111o\u00e0n \u0111\u1ed9c-t\u00e0i, h\u0103m d\u1ecda d\u00e2n, theo m\u1ed9t l\u1ed1i suy-t\u01b0 x\u00e3-h\u1ed9i v\u00e0 kinh-t\u1ebf h\u00e3o-huy\u1ec1n. Nh\u01b0ng, ch\u00fang ta t\u1ef1 h\u1ecfi v\u00ec sao h\u00e3o-huy\u1ec1n nh\u01b0 th\u1ebf m\u00e0 ch\u00ednh-th\u1ec3 \u1ea5y l\u1ea1i n\u00f3 m\u1eb7t \u1edf th\u1ebf-gian? \u0110\u00e2y l\u00e0 v\u1ea5n-\u0111\u1ec1 thu\u1ed9c ph\u1ea1m-vi bi\u1ec7n-ch\u1ee9ng s\u1eed-quan c\u1ee7a Hegel m\u00e0 Adorno khai th\u00e1c th\u00eam g\u1ecdi l\u00e0 \u201cBi\u1ec7n-ch\u1ee9ng ngh\u1ecbch-\u0111\u1ea3o\u201d hay \u201cBi\u1ec7n-ch\u1ee9ng c\u1ee7a c\u00e1i v\u01b0\u1ee3t ra ngo\u00e0i b\u1ea3n ng\u00e3 (identity)\u201d theo ch\u1eef Negative Dialectics c\u1ee7a Adorno.1<\/sup> Ng\u01b0\u1eddi C\u1ed9ng-s\u1ea3n kh\u00f4ng \u0111\u1ee7 kh\u1ea3-n\u0103ng hi\u1ec3u Hegel ch\u1ee9 \u0111\u1eebng n\u00f3i t\u1edbi Bi\u1ec7n-ch\u1ee9ng bi\u1ebft t\u1eeb b\u1ecf c\u1ee7a Adorno. N\u00f3i \u0111\u00fang h\u01a1n, C\u1ed9ng-s\u1ea3n s\u1ee3 v\u00f2ng bi\u1ec7n-ch\u1ee9ng c\u1ee7a Hegel v\u00e0 c\u1ee7a Adorno v\u00ec h\u1ecd kh\u00f4ng ch\u1ec9 s\u1ee3 m\u1ea5t quy\u1ec1n-l\u1ef1c m\u00e0 c\u00f2n s\u1ee3 h\u1ecd \u0111\u00e3 v\u00e0 \u0111ang sai l\u1ea7m t\u1eeb c\u0103n-b\u1ea3n. T\u00f3m l\u1ea1i, c\u1ee9 theo l\u1ecbch-s\u1eed th\u00ec Minh-V\u01b0\u01a1ng l\u00e0 m\u1ed9t gi\u1ea5c m\u01a1 c\u00f2n B\u1ea1o-V\u01b0\u01a1ng l\u00e0 chuy\u1ec7n \u1edf th\u1ebf-gian con ng\u01b0\u1eddi. Trong v\u0103n-h\u00f3a Sumer, kho\u1ea3ng tr\u00ean d\u01b0\u1edbi ba ng\u00e0n n\u0103m tr\u01b0\u1edbc C\u00f4ng Nguy\u00ean, c\u00f3 thi\u00ean anh-h\u00f9ng ca Gilgamesh lu\u1eadn v\u1ec1 minh-v\u01b0\u01a1ng, b\u1ea1o-v\u01b0\u01a1ng v\u00e0 con ng\u01b0\u1eddi l\u00fd-t\u01b0\u1edfng. T\u1ea5t c\u1ea3 \u0111\u1ec1u ph\u1ea3i ch\u1ebft.<\/p>\n

N\u1ebfu hi\u1ec3u \u0111\u00fang \u00fd c\u1ee7a Wittgenstein th\u00ec ch\u1eef \u201cDinge\u201d trong c\u00e2u n\u00e0y ch\u1ec9 v\u00e0o nh\u1eefng s\u1ef1-ki\u00ean b\u1ea5t-th\u01b0\u1eddng hay kh\u00f4ng v\u0129nh-vi\u1ec5n, t\u1ee9c l\u00e0 ch\u00fang thay \u0111\u1ed5i b\u1ea5t ng\u1edd. Nh\u01b0 v\u1eady, \u0111\u1ecbnh-ngh\u0129a v\u1ec1 \u201cDinge\u201d c\u1ea7n \u0111\u01b0\u1ee3c x\u00e1c-\u0111\u1ecbnh r\u00f5 r\u00e0ng, B\u1edfi v\u00ec m\u1ed9t s\u1ed1 c\u00e2u ti\u1ebfp theo v\u1ec1 Dinge ngh\u1ecbch l\u1ea1i v\u1edbi \u00fd c\u1ee7a \u00f4ng. Tuy nhi\u00ean, n\u1ebfu \u201cv\u1eadt\u201d hay \u201cs\u1ef1-ki\u1ec7n (Ding) ch\u1ec9 l\u00e0 hi\u1ec7n-t\u01b0\u1ee3ng \u0111\u1ed5i thay hay b\u1ea5t ng\u1edd trong cu\u1ed9c-\u0111\u1eddi th\u00ec y\u1ebfu-t\u1ed1 (Tatsachen) n\u00e0o l\u00e0 y\u1ebfu-t\u1ed1 c\u1ed1-\u0111\u1ecbnh. D\u00f9 r\u1eb1ng ch\u00fang ta bi\u1ebft y\u1ebfu-t\u1ed1 theo l\u1ebd t\u1ef1 nhi\u00ean (a priori<\/i>) ch\u00fang ta v\u1eabn c\u1ea7n tr\u01b0ng ra hay b\u00e0n \u0111\u1ebfn. C\u00f3 l\u1ebd Wittgenstein mu\u1ed1n \u00e1m-ch\u1ec9 nh\u1eefng v\u1eadt (Dinge) l\u00e0 th\u1ef1c-th\u1ec3 v\u00f4-ngh\u0129a. V\u00f4-ngh\u0129a nh\u01b0 m\u1ed9t \u0111\u01b0\u1eddng-l\u1ed1i ch\u00ednh-tr\u1ecb d\u1ef1a tr\u00ean quan-\u0111i\u1ec3m tr\u00e1i v\u1edbi l\u1ebd sinh-t\u1ed3n. \u0110\u01b0\u1eddng-l\u1ed1i ch\u00ednh-tr\u1ecb \u1ea5y l\u00e0 m\u1ed9t th\u1ec3-ch\u1ebf \u201cv\u00f4-lu\u00e2n\/immoral, v\u00f4 nh\u00e2n\/inhuman), v\u00e0 thi\u1ebfu \u0111\u1ea1o-\u0111\u1ee9c (unethical) v\u00ec n\u00f3 thi\u1ebfu l\u00fd-tr\u00ed v\u00e0 \u0111\u1ed9c-t\u00e0i, m\u01a1 t\u01b0\u1edfng tr\u1edf th\u00e0nh v\u0129nh-c\u1eedu. \u0110\u00fang th\u1ebf. Nh\u01b0ng n\u1ebfu b\u1ea3o th\u1ebf-gian l\u00e0 nh\u1eefng c\u00e1i \u0111\u00fang ch\u1ee9 kh\u00f4ng ph\u1ea3i l\u00e0 c\u00e1i sai th\u00ec ch\u00fang ta s\u1ebd ng\u1ea1c-nhi\u00ean v\u00ec c\u00f3 nh\u1eefng s\u1ef1-ki\u1ec7n sai l\u00f9 l\u00f9 trong th\u1ebf-gian v\u00ed nh\u01b0 \u201cbi-h\u00e0i k\u1ecbch\u201d, phi-l\u00fd, h\u00e3o-huy\u1ec1n, v\u00e0 nh\u01b0 tr\u01b0\u1eddng-h\u1ee3p ch\u00ednh-tr\u1ecb k\u1ec3 tr\u00ean, kh\u00f4ng sao ch\u1ed1i c\u00e3i \u0111\u01b0\u1ee3c. Nh\u01b0 v\u1eady, kh\u00f4ng th\u1ec3 b\u1ea3o r\u1eb1ng s\u1ef1-ki\u1ec7n \u201cDinge\u201d nh\u01b0 c\u00e1i b\u00faa, nh\u01b0 h\u00f2n \u0111\u00e1, v\u00e0 nh\u01b0 c\u00e1i c\u00e2y ho\u00e0n-to\u00e0n v\u00f4-ngh\u0129a trong khi ch\u1ee9c n\u0103ng c\u1ee7a ch\u00fang r\u1ea5t r\u00f5 r\u00e0ng (dinglich). B\u1edfi th\u1ebf, t\u00f4i \u0111\u1ec1 ngh\u1ecb, c\u00e2u 1.1 c\u00f3 th\u1ec3 n\u00ean vi\u1ebft nh\u01b0 sau: <\/p>\n

Th\u1ebf-gian l\u00e0 t\u1ed5ng-h\u1ee3p nh\u1eefng s\u01b0-ki\u1ec7n \u0111\u00fang c\u0169ng nh\u01b0 sai, c\u00f4ng-b\u1eb1ng c\u0169ng nh\u01b0 b\u1ea5t-c\u00f4ng v\u00ec th\u1ebf-gian theo lu\u1eadt b\u1ea5t-\u0111\u1ecbnh c\u1ee7a thi\u00ean-nhi\u00ean trong d\u00f3 ng\u01b0\u1eddi v\u00e0 v\u1eadt \u0111\u1ebfu b\u1ecb \u0111\u1ed5i thay.<\/i><\/p>\n

Ch\u00fang ta s\u1ebd b\u00e0n th\u00eam v\u1ec1 s\u1ef1-ki\u1ec7n (Dinge) \u1edf nh\u1eefng ph\u1ea7n sau. <\/p>\n

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

1.11 Th\u1ebf-gian l\u00e0 mh\u1eefng d\u1eef-ki\u1ec7n \u0111\u00fang (bestimmt). (Die Welt ist durch die Tatsachen bestimmt und dadurch, da\u03b2 es alle Tatsachen sind).<\/i><\/p>\n

1.2 T\u1ea5t c\u1ea3 nh\u1eefng d\u1eef-ki\u1ec7n \u0111\u00fang \u1ea5y gom l\u1ea1i cho ta th\u1ea5y tr\u01b0\u1eddng-h\u1ee3p n\u00e0o c\u00f3 tr\u01b0\u1eddng-h\u1ee3p n\u00e0o kh\u00f4ng. (Denn, die Gesamheit der Tatsachen bestimmt, was der Fall ist und auch, was alles nicht der Fall ist.) <\/i><\/i><\/p>\n

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

Hai c\u00e2u 1.11 v\u00e0 1. 2 b\u1ed5-t\u00fac cho nhau. S\u1edf d\u0129 ch\u00fang ta nh\u1eadn-th\u1ee9c hay bi\u1ebft th\u1ebf-gian l\u00e0 nh\u1edd nh\u1eefng y\u1ebfu-t\u1ed1 \u0111\u00edch-th\u1ef1c (Tatsachen) trong th\u1ebf-gian. Ch\u00fang ta n\u00f3i \u201cy\u1ebfu-t\u1ed1 \u0111\u00edch-th\u1ef1c trong<\/i> th\u1ebf-gian\u201d hay ch\u00fang ta n\u00f3i \u201cy\u1ebfu-t\u1ed1 \u0111\u00edch-th\u1ef1c t\u1ea1o<\/i> ra th\u1ebf-gian\u201d? Ngh\u0129a th\u1ee9 hai cho ch\u00fang ta th\u1ea5y \u201cth\u1ebf-gian l\u00e0 quan-ni\u1ec7m nh\u1eadn-th\u1ee9c c\u1ee7a con ng\u01b0\u1eddi. Th\u1ebf-gian trong \u00fd-th\u1ee9c c\u1ee7a con ng\u01b0\u1eddi l\u00e0 th\u1ebf-gian tr\u00ean tr\u00e1i \u0111\u1ea5t n\u00e0y v\u00e0 \u0111\u00e2y l\u00e0 th\u1ebf-gian c\u00f3 gi\u1edbi h\u1ea1n trong ngh\u0129a \u201cth\u1ebf-gian ch\u00fang ta \u0111ang s\u1ed1ng theo kinh-nghi\u1ec7m v\u00e0 hi\u1ec3u bi\u1ebft c\u1ee7a ch\u00fang ta.\u201d C\u00f3 ph\u1ea3i \u0111\u00e2y l\u00e0 th\u1ebf-gian hi\u1ec3u theo ngh\u0129a khoa-h\u1ecdc n\u00f3i chung hay v\u1eadt-l\u00fd n\u00f3i ri\u00eang? N\u1ebfu ch\u1ec9 c\u00f3 th\u1ebf th\u00ec \u00fd-ni\u1ec7m v\u00e0 c\u00f4ng-nghi\u1ec7p c\u1ee7a con ng\u01b0\u1eddi v\u00e0 v\u1ec1 nh\u00e2n-quy\u1ec1n c\u00f3 \u0111\u01b0\u1ee3c k\u1ec3 l\u00e0 y\u1ebfu-t\u1ed1 (Tatsachen) c\u1ee5-th\u1ec3 hay kh\u00f4ng? N\u1ebfu \u0111\u00fang th\u1ebf th\u00ec y\u1ebfu-t\u1ed1 hay d\u1eef-ki\u1ec7n l\u00e0 linh-h\u1ed3n trong th\u1ebf-gian c\u0169a con ng\u01b0\u1eddi. Song le, ph\u00e2n t\u00edch r\u00f5 nh\u1eefng c\u01a1-c\u1ea5u l\u00e0m th\u00e0nh th\u1ebf-gian nh\u01b0 th\u1ebf n\u00e0y l\u00e0 m\u1ed9t suy-t\u01b0 si\u00eau-h\u00ecnh, tr\u1eeb phi Wittgenstein cho v\u00ed-d\u1ee5 c\u1ee5-th\u1ec3 ch\u1ee9 kh\u00f4ng th\u1ec3 d\u1ef1a v\u00e0o ph\u01b0\u01a1ng-ph\u00e1p l\u1eadp-ng\u00f4n.<\/p>\n

Ngay c\u1ea3 t\u01b0-duy c\u1ee7a Marx, th\u01b0\u1eddng \u0111\u01b0\u1ee3c coi l\u00e0 \u01b0u-t\u01b0 v\u1ec1 x\u00e3-h\u1ed9i, v\u1eabn c\u00f2n lu\u1ea9n qu\u1ea9n trong suy-t\u01b0 (speculative) thi\u1ebfu th\u1ef1c-ti\u1ec5n; t\u1ee9c l\u00e0 c\u00f2n n\u1eb7ng tinh-th\u1ea7n Si\u00eau-h\u00ecnh h\u1ecdc, y nh\u01b0 ph\u00e2n t\u00edch c\u1ee7a Adorno. 2<\/sup><\/p>\n

N\u1ebfu c\u00f3 ai ch\u1ee3t h\u1ecfi ch\u00fang ta: \u201cTh\u1ebf-gian l\u00e0 g\u00ec?\u201d Ch\u00fang ta s\u1ebd kh\u00f4ng tho\u1ea3i m\u00e1i b\u1edfi v\u00ec ngay t\u1ee9c kh\u1eafc ch\u00fang ta kh\u00f4ng s\u1eeda so\u1ea1n \u0111\u1ec3 tr\u1ea3 l\u1eddi c\u00e2u h\u1ecfi \u0111\u00f3. Ho\u1eb7c l\u00e0 c\u00e2u tr\u1ea3 l\u1eddi c\u1ee7a ch\u00fang ta ch\u1ec9 l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta th\u01b0\u1eddng ngh\u0129. Nh\u01b0 th\u1ebf, c\u00e2u tr\u1ea3 l\u1eddi c\u1ee7a ch\u00fang ta d\u1ef1a tr\u00ean kinh-nghi\u1ec7m c\u1ee7a ch\u00fang ta \u2013 vui hay bu\u1ed3n l\u00e0 chuy\u1ec7n hi\u1ec3n nhi\u00ean tr\u00ean \u0111\u1eddi. Song le, \u0111\u00f3 ch\u1ec9 l\u00e0 h\u00ecnh-\u1ea3nh nh\u1eefng g\u00ec ch\u00fang ta th\u1ea5y \u0111\u00fang. \u0110\u00fang theo cu\u1ed9c \u0111\u1eddi c\u1ee7a m\u1ed7i ng\u01b0\u1eddi kinh nghi\u1ec7m ra nh\u01b0ng kh\u00f4ng ph\u1ea3i l\u00e0 cu\u1ed9c \u0111\u1eddi kh\u00e1c \u1edf th\u1ebf-gian. B\u1edfi v\u1eady, ch\u1eef \u201cth\u1ea5y\u201d \u1edf \u0111\u00e2y kh\u00f4ng ph\u1ea3i l\u00e0 c\u00e1i bi\u1ebft chi ly. H\u01a1n n\u1eefa \u201cth\u1ebf-gian c\u1ee7a t\u00f4i\u2019\u201d \u0111\u1ecbnh-ngh\u0129a h\u00f4m qua ch\u01b0a ch\u1eafc c\u00f2n nguy\u00ean cho \u0111\u1ebfn h\u00f4m nay. Wittgenstein khuy\u00ean r\u1eb1ng m\u1ecdi \u0111\u1ecbnh-ngh\u0129a \u201cn\u00ean m\u1edf\u201d (ostensible definitions) \u0111\u1ec3 ch\u00fang ta d\u1ec5 d\u00e0ng x\u00e9t l\u1ea1i \u0111\u00fang\/sai. N\u1ebfu \u0111\u1ecbnh-ngh\u0129a \u0111\u00f3ng ch\u1eb7t th\u00ec l\u00fd-gi\u1ea3i cu\u1ed9c \u0111\u1eddi s\u1ebd kh\u00f4ng uy\u1ec3n chuy\u1ec3n \u0111\u01b0\u1ee3c. <\/p>\n

C\u1ea3 cu\u1ed1n Cung-O\u00e1n Ng\u00e2m-kh\u00fac<\/i> c\u1ee7a \u00d4n-nh\u01b0 H\u1ea7u b\u00e0n v\u1ec1 \u0111\u1ec1-t\u00e0i \u201cT\u1ea1o-ho\u00e1 b\u1ea5t-c\u00f4ng\u201d. \u0110\u1ec1-t\u00e0i n\u00e0y g\u1ed3m nhi\u1ec1u \u0111i\u1ec3m li\u00ean h\u1ec7 v\u1edbi nhau trong th\u1ec3 th\u01a1 r\u1ea5t s\u00fac-t\u00edch v\u00e0 \u0111\u1ea7y \u1ea9n-d\u1ee5 (metaphors). Ch\u00fang l\u00e0 nh\u1eefng h\u00ecnh-\u1ea3nh di\u1ec5n t\u1ea3 b\u1ea5t-h\u1ea1nh \u1edf th\u1ebf-gian, ch\u1ec9 c\u00f3 c\u00e2u h\u1ecfi, kh\u00f4ng c\u00f3 c\u00e2u tr\u1ea3 l\u1eddi. Sau \u0111\u00e2y l\u00e0 m\u1ed9t v\u00e0i v\u00ed-d\u1ee5:<\/p>\n

Tay T\u1ea1o-ho\u00e1 c\u1edb sao m\u00e0 \u0111\u1ed9c<\/p>\n

C\u00e1i quay b\u00fang s\u1eb5n tr\u00ean tr\u1eddi<\/p>\n

C\u1ea7u Th\u1ec7-Thu\u1ef7 ng\u1ed3i tr\u01a1 c\u1ed5 \u0111\u1ed9<\/p>\n

Qu\u00e1n Thu-phong \u0111\u1ee9ng r\u0169 t\u00e0 huy<\/p>\n

Phong tr\u1ea7n \u0111\u1ebfn c\u1ea3 s\u01a1n kh\u00ea<\/p>\n

Tang th\u01b0\u01a1ng \u0111\u1ebfn c\u1ea3 hoa kia c\u1ecf n\u00e0y<\/p>\n

\u2026.<\/p>\n

Hi\u1ec3n nhi\u00ean Cung-O\u00e1n Ng\u00e2m-kh\u00fac<\/i> l\u00e0 m\u1ed9t th\u1ee9 metaphor cho th\u1ebf-gian c\u1ee7a \u00d4n-nh\u01b0 H\u1ea7u, \u0111\u1eddi c\u1ee7a \u00f4ng v\u00e0 x\u00e3-h\u1ed9i c\u1ee7a \u00f4ng.<\/p>\n

<\/b>1.13 <\/b>T\u1ea5t c\u1ea3 d\u1eef-ki\u1ec7n c\u1ee5-th\u1ec3 trong kh\u00f4ng-gian h\u1ee3p l\u00fd ch\u00ednh l\u00e0 th\u1ebf-gian. (Die Tatsachen im logischen Raum sind die Welt.)<\/i> <\/b><\/b><\/p>\n

C\u00e2u n\u00e0y b\u1ed5-t\u00fac cho hai c\u00e2u tr\u00ean. Ch\u1ec9 c\u00f3 m\u1ed9t \u0111i\u1ec1u tr\u00ecnh-b\u00e0y th\u1ebf-gian theo bi\u1ec3u-\u0111\u1ed3 lu\u1eadn-l\u00fd v\u00f4 t\u00ecnh \u0111\u01b0a lu\u1eadn-l\u00fd g\u1ea7n v\u1edbi con s\u1ed1 \u01b0u-vi\u1ec7t, t\u1ee9c l\u00e0 \u0111\u01b0a th\u1ebf-gian v\u00e0o khu\u00f4n m\u1eabu y nh\u01b0 nh\u1eefng con c\u1edd tr\u00ean b\u00e0n-c\u1edd. \u0110\u1ec3 tr\u00e1nh l\u1ed1i nh\u00ecn m\u00e1y m\u00f3c v\u00e0 d\u1ec5 hi\u1ec3u sai ch\u1ee9c n\u0103ng c\u1ee7a lu\u1eadn-l\u00fd, trong cu\u1ed1n Tractatus<\/i>, Wittgenstein \u0111\u00e3 nh\u1eadn \u0111\u1ecbnh r\u1ea5t \u0111\u00fang th\u1ebf n\u00e0y:<\/p>\n

4.128 T\u1ea5t c\u1ea3 nh\u1eefng th\u1ec3 c\u1ee7a lu\u1eadn-l\u00fd \u0111\u1ec1u kh\u00f4ng h\u1ec1 c\u00f3 con s\u1ed1. Ngh\u0129a l\u00e0 trong Lu\u1eadn-l\u00fd kh\u00f4ng h\u1ec1 c\u00f3 con s\u1ed1 \u01b0u-vi\u1ec7t.\u201d <\/i>T\u1ee9c l\u00e0 kh\u00f4ng th\u1ec3 c\u00f3 m\u1ed9t ti\u00eau-chu\u1ea9n c\u1ee7a lu\u1eadn-l\u00fd tr\u01b0\u1edbc khi nh\u00ecn ra h\u00ecnh-th\u00e1i v\u00e0 n\u1ed9i-dung c\u1ee7a v\u1ea5n-\u0111\u1ec1, \u1edf \u0111\u00e2y l\u00e0 th\u1ebf-gian.<\/i><\/p>\n

Die logischen Formen sind zahllos.<\/i><\/i><\/p>\n

Darum gibt es in der Logik keine ausgezeichneten Zahlen<\/i> ,,,<\/p>\n

Li\u1ec1n sau \u0111\u00f3 Wittgenstein ph\u00ea-b\u00ecnh \u00fd-ni\u1ec7m Nh\u1ea5t-nguy\u00ean v\u00e0 Nh\u1ecb-nguy\u00ean trong t\u01b0-t\u01b0\u1edfng \u0110\u00f4ng T\u00e2y, nh\u01b0 sau:<\/p>\n

,,,und darum gibt es keinen philosophischen Monimus oder Dualismus, etc<\/i>.<\/p>\n

Ph\u00e2n chia th\u1ebf-gian theo c\u00e1ch nh\u00ecn g\u1ecdi l\u00e0 Nh\u1ea5t-nguy\u00ean hay Nh\u1ecb-nguy\u00ean l\u00e0 ph\u00e2n chia th\u1ef1c-th\u1ec3. Vi\u1ec7c l\u00e0m nh\u01b0 th\u1ebf thi\u1ebfu tinh-th\u1ea7n tri\u1ebft-h\u1ecdc. \u0110\u1ed3ng th\u1eddi, l\u00e0m nh\u01b0 th\u1ebf ch\u00fang ta r\u01a1i v\u00e0o m\u1ed9t t\u00ecnh-tr\u1ea1ng l\u1ec7ch l\u1ea1c (prejudice hay bias). T\u1ee9c \u00fd-th\u1ee9c sai v\u00e0 d\u0129 nhi\u00ean thi\u1ebfu tinh-th\u1ea7n lu\u1eadn-l\u00fd.<\/p>\n

Lu\u1eadn-l\u00fd ch\u1ec9 l\u00e0 m\u1ed9t ph\u01b0\u01a1ng-ph\u00e1p \u0111\u1ec3 ch\u00fang ta ph\u00ea-b\u00ecnh t\u01b0-t\u01b0\u1edfng. Lu\u1eadn-l\u00fd \u0111\u01b0\u1ee3c \u00e1p-d\u1ee5ng \u0111\u1ec3 t\u1ea1o ra m\u1ed9t th\u1ebf-gian c\u00f3 kh\u1ea3 n\u0103ng \u1ee9ng-d\u1ee5ng nh\u01b0 m\u1ed9t ch\u01b0\u01a1ng-tr\u00ecnh \u0111i\u1ec7n-to\u00e1n. Th\u1ebf-gian \u0111\u00f3 th\u01b0\u1eddng \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 \u201cVirtual Reality\u201d hi\u1ec3u theo ch\u1eef \u201cArtificial Intelligence,\u201d Nh\u01b0ng \u201cArtificial Intelligence\u201d kh\u00f4ng mi\u00eau-t\u1ea3 th\u1ebf-gian m\u00e0 th\u1ef1c-s\u1ef1 n\u00f3 t\u1ea1o ra m\u1ed9t kh\u1ed1i-\u00f3c nh\u00e2n-t\u1ea1o, m\u1ed9t c\u00e1ch nh\u00ecn th\u1ebf-gian v\u00e0 \u201cvi\u1ebft ra ch\u01b0\u01a1ng-tr\u00ecnh\u201d \u0111\u1ec3 tr\u00ecnh b\u00e0y m\u1ed9t m\u1ea3nh th\u1ebf-gian, t\u1ee9c ki\u1ec3m nghi\u1ec7m v\u1ea5n-\u0111\u1ec1 \u0111\u00fang (m\u1edf) hay sai (\u0111\u00f3ng).<\/p>\n

B\u1ea3o r\u1eb1ng c\u00e1c d\u1eef-ki\u1ec7n c\u1ee5-th\u1ec3 trong kh\u00f4ng-gian h\u1ee3p-l\u00fd t\u1ea1o ra th\u1ebf-gian l\u00e0 m\u1ed9t suy-t\u01b0 theo Deductive Logic. \u0110\u00e2y l\u00e0 \u0111i\u1ec1u m\u00e3i \u0111\u1ebfn khi cao tu\u1ed5i Einstein m\u1edbi nh\u1eadn ra t\u00ednh b\u1ea5t-\u0111\u1ecbnh c\u1ee7a thi\u00ean-nhi\u00ean. Ngh\u0129a l\u00e0 chuy\u1ec7n \u0111\u1eddi hay th\u1ebf-gian kh\u00f4ng lu\u00f4n lu\u00f4n Deductive (T\u1ea5t-\u0111\u1ecbnh), ngh\u1ecbch l\u1ea1i v\u1edbi nh\u1eadn x\u00e9t c\u1ee7a Einstein khi \u00f4ng cho r\u1eb1ng: \u201cTh\u01b0\u1ee3ng-\u0111\u1ebf kh\u00f4ng bao gi\u1edd tung con s\u00fac s\u1eafc.\u201d<\/p>\n

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

1. 2 <\/b>Th\u1ebf-gian chia ra nhi\u1ec1u d\u1eef-ki\u1ec7n.(Die Welt zerf\u00e4llt in Tatsachen).<\/i> Theo t\u00f4i, \u0111\u00e2y l\u00e0 v\u1ea5n-\u0111\u1ec1 suy-t\u01b0 \u1ea3nh-h\u01b0\u1edfng v\u00e0o ng\u00f4n-ng\u1eef, n\u00f3i c\u1ee9 nh\u01b0 ki\u1ec3u d\u00f9ng Matrix v\u00e0o k\u1ef9-thu\u1eadt. Tr\u00ean th\u1ef1c-t\u1ebf kh\u00f4ng c\u00f3 th\u1ebf-gian n\u00e0o chia ra th\u00e0nh d\u1eef-ki\u1ec7n (Tatsachen). B\u1ea3o r\u1eb1ng th\u1ebf-gian bao g\u1ed3m nhi\u1ec1u d\u1eef-ki\u1ec7n th\u00ec h\u1ee3p-l\u00fd h\u01a1n. \u0110\u1ed9ng t\u1eeb zerfallen<\/i> c\u00f3 hai ngh\u0129a ch\u00ednh: (1) suy-tho\u00e1i v\u00e0 (2) chia ra. Ngay c\u1ea3 ngh\u0129a th\u1ee9 hai (2) c\u0169ng mi\u00eau t\u1ea3 zerfallen<\/i> l\u00e0 b\u0103ng ho\u1ea1i b\u1edfi th\u1ebf ch\u00fang ta n\u00ean hi\u1ec3u zerfallen<\/i> l\u00e0 chia ra. Pears v\u00e0 McGuinness d\u00f9ng \u0111\u1ed9ng-t\u1eeb divide<\/i> theo ngh\u0129a th\u1ee9 2. <\/p>\n

T\u00f4i l\u1ea1i thi\u1ec3n ngh\u0129 r\u1eb1ng Wittgenstein n\u00ean d\u00f9ng m\u1ed9t \u0111\u1ed9ng t\u1eeb kh\u00e1c, v\u00ed-d\u1ee5 \u0111\u1ed9ng-t\u1eeb bao g\u1ed3m, c\u00f3 hai d\u1ea1ng g\u1ea7n nhau, bestehen aus<\/i> v\u00e0 bestehen in<\/i> (Die Welt besteht in Tatsachen<\/i>.) <\/b><\/p>\n

T\u1ea1i sao? Ch\u00ednh Wittgenstein khuy\u00ean ch\u00fang ta n\u00ean d\u00f9ng ch\u1eef-ngh\u0129a r\u00f5 r\u00e0ng. C\u0169ng theo \u00f4ng d\u00f9 m\u1ed9t t\u01b0-t\u01b0\u1edfng ph\u1ee9c-t\u1ea1p th\u1ebf n\u00e0o ch\u0103ng n\u1eefa ng\u01b0\u1eddi n\u00f3i hay vi\u1ebft v\u1ec1 t\u01b0-t\u01b0\u1edfng \u1ea5y ph\u1ea3i c\u1ed1 g\u1eafng di\u1ec5n t\u01b0-t\u01b0\u1edfng \u1ea5y th\u1eadt r\u00f5 r\u00e0ng. Nh\u01b0 v\u1eady, ch\u00fang ta \u0111\u1eebng d\u00f9ng nh\u1eefng ch\u1eef c\u00f3 nhi\u1ec1u ngh\u0129a kh\u00e1c nhau v\u00e0 \u0111\u1eb7c bi\u1ec7t ngh\u1ecbch v\u1edbi n\u1ed9i-dung.<\/p>\n

Tr\u1edf l\u1ea1i c\u00e2u 1.2, ch\u00fang ta th\u1ea5y \u0111\u1ed9ng-t\u1eeb Zerfallen c\u00f3 hai ngh\u0129a r\u1ea5t kh\u00e1c nhau: 1) Tan ra, \u0111\u1ed5 v\u1ee1, suy tho\u00e1i, r\u1eefa n\u00e1t, suy s\u1ee5p, v\u00ed d\u1ee5: Kultur und Moral waren zerfallen.<\/i> S\u1ef1 suy-tho\u00e1i c\u1ee7a v\u0103n-ho\u00e1 v\u00e0 lu\u00e2n-l\u00fd. 2) \u0110\u01b0\u1ee3c chia ra th\u00e0nh ph\u1ea7n-t\u1eed (in Phassen\/ Teile zerfallen). \u0110\u1ed9ng-t\u1ee9 zerfallen th\u01b0\u1eddng \u0111i v\u1edbi in<\/i> hay zu<\/i>, v\u00e0 chia v\u1edbi \u0111\u1ed9ng-t\u1eeb sein. V\u00ed-d\u1ee5: mit sich und der Welt zerfallen sein<\/i>. C\u00f3 ngh\u0129a l\u00e0 xa l\u1ea1 v\u1edbi ch\u00ednh m\u00ecnh v\u00e0 v\u1edbi c\u1ea3 th\u1ebf-gian. <\/p>\n

1.21. <\/i><\/b>M\u1ed7i v\u1ea5n-\u0111\u1ec1 th\u1ea3o-lu\u1eadn c\u00f3 th\u1ec3 l\u00e0 m\u1ed9t tr\u01b0\u1eddng h\u1ee3p ho\u1eb7c kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t tr\u01b0\u1eddng h\u1ee3p. \u0110\u1eebng b\u00e0n \u0111\u1ebfn nh\u1eefng g\u00ec kh\u00f4ng d\u00ednh d\u00e1ng \u0111\u1ebfn v\u1ea5n-\u0111\u1ec1 \u0111\u00f3. (Eines kann der Fall sein oder nicht der Fall sein und alles \u00fcbrige gleich bleiben.)<\/i><\/p>\n

B\u1ea3n ti\u1ebfng Anh d\u1ecbch s\u00e1t ngh\u0129a m\u1ea5y ch\u1eef \u201calles \u00fcbrige gleich bleiben\u201d nh\u01b0 th\u1ebf n\u00e0y \u201cand everything else remains the same\u201d. T\u00f4i chuy\u1ec3n ng\u1eef cho \u0111\u00fang ngh\u0129a ch\u1ee9 kh\u00f4ng ph\u1ea3i l\u00e0 d\u1ecbch theo nguy\u00ean-t\u00e1c.<\/p>\n

<\/b>\u0110\u00e2y l\u00e0 m\u1ed9t trong nh\u1eefng c\u00e2u b\u00e0n t\u1edbi c\u00e1ch d\u00f9ng ng\u00f4n-ng\u1eef, \u0111\u1ec1-t\u00e0i ch\u00ednh trong cu\u1ed1n Tractatus<\/i>, M\u1ed7i ti\u00eau-\u0111\u1ec1 (Eines), v\u00ed-d\u1ee5 ti\u00eau-\u0111\u1ec1 (Eines) 1 v\u1ec1 tr\u01b0\u1eddng-h\u01a1p B. \u0110\u1ec3 cho ti\u00eau-\u0111\u1ec1 (Eines) 1 kh\u00f4ng ph\u1ea3i l\u00e0 gi\u1ea3-thi\u1ebft, ch\u00fang ta c\u1ea7n minh-ch\u1ee9ng \u0111\u1ec3 tr\u00ecnh b\u00e0y tr\u01b0\u1eddng-h\u1ee3p B. N\u1ebfu minh-ch\u1ee9ng v\u1ec1 B c\u1ee5-th\u1ec3 th\u00ec ch\u00fang ta c\u00f3 l\u00fd-do kh\u00f4ng x\u00e9t \u0111\u1ebfn nh\u1eefng g\u00ec b\u00ean ngo\u00e0i tr\u01b0\u1eddng-h\u1ee3p B. Nh\u01b0ng n\u1ebfu minh-ch\u1ee9ng cho th\u1ea5y B c\u00f3 th\u1ec3 c\u00f3 v\u1ea5n-\u0111\u1ec1 th\u00ec ch\u00fang ta c\u00f3 c\u1ea7n \u0111\u1eb7t l\u1ea1i tr\u01b0\u1eddng-h\u1ee3p B b\u1eb1ng c\u00e1ch nh\u00ecn v\u00e0o nh\u1eefng g\u00ec ngo\u00e0i B kh\u00f4ng? L\u1eadp-lu\u1eadn c\u1ee7a Wittgenstein qu\u00e1 \u0111\u01a1n-g\u1ec9\u1ea3n v\u00ec \u00f4ng qu\u00e1 tin v\u00e0o lu\u1eadn-l\u00fd trong khi B c\u00f3 th\u1ec3 n\u1eb1m trong m\u1ed9t th\u1ebf-gian ph\u1ee9c-t\u1ea1p. <\/p>\n

Wittgenstein lu\u1eadn r\u1eb1ng nh\u1eefng g\u00ec ngo\u00e0i tr\u01b0\u1eddng-h\u01a1p B n\u1eb1m y\u00ean. Nh\u01b0 th\u1ebf c\u00f3 ngh\u0129a l\u00e0 \u0111\u1eebng \u0111\u1ee5ng v\u00e0o nh\u1eefng g\u00ec kh\u00f4ng li\u00ean-quan \u0111\u1ebfn tr\u01b0\u1eddng-h\u1ee3p B. Tuy nhi\u00ean nh\u01b0 \u0111\u00e3 l\u01b0u-\u00fd \u1edf tr\u00ean, \u201calles \u00fcbrige gleich bleiben\u201d khi\u1ebfn ch\u00fang ta m\u1edf ngo\u1eb7c \u0111\u1ec3 b\u00e0n th\u00eam v\u00ec c\u00f3 tr\u01b0\u1eddng-h\u1ee3p nh\u1eefng g\u00ec b\u00ean ngo\u00e0i v\u1ea5n \u0111\u1ec1 B gi\u00e1n ti\u1ebfp \u0111\u1ebfn B. Nh\u01b0 th\u1ebf ch\u00fang ta c\u00f3 c\u1ea7n b\u00e0n \u0111\u1ebfn kh\u00f4ng? <\/p>\n

S\u1edf d\u0129 c\u00f3 tr\u01b0\u1eddng-h\u1ee3p ch\u00fang ta c\u1ea7n \u0111\u1ec3 \u00fd t\u1edbi nh\u1eefng c\u00e1i g\u1ecdi l\u00e0 ngo\u00e0i v\u1ea5n \u0111\u1ec1 ch\u00ednh v\u00ec \u00fd-th\u1ee9c c\u1ee7a ch\u00fang ta ch\u1ee3t th\u1ea5y c\u00f3 \u0111i\u1ec3m li\u00ean-quan. M\u1ed9t c\u00e2u hay m\u1ed9t ch\u1eef n\u00eau l\u00ean khi\u1ebfn ch\u00fang ta kh\u1ef1ng l\u1ea1i \u0111\u1ec3 t\u1ef1 h\u1ecfi m\u00ecnh c\u00f3 th\u1ef1c s\u1ef1 m\u00ecnh c\u00f3 hi\u1ec3u v\u1ea5n-\u0111\u1ec1 kh\u00f4ng? C\u0169ng c\u00f3 th\u1ec3 v\u1ea5n-\u0111\u1ec1 m\u00e0 ch\u00fang ta n\u00eau l\u00ean kh\u00f4ng ch\u1ec9nh. V\u00ed-d\u1ee5 \u201cch\u1eef ngh\u0129a l\u1edd m\u1edd\u201d. \u1ede \u0111\u00e2y ch\u00fang ta mu\u1ed1n b\u00e0n th\u00eam v\u1ec1 tr\u01b0\u1eddng-h\u1ee3p \u201cnh\u1eefng g\u00ec ngo\u00e0i tr\u01b0\u1eddng-h\u1ee3p B n\u1eb1m y nguy\u00ean\u201d. Ch\u00fang n\u1eb1m y nguy\u00ean v\u00ec ch\u00fang ta kh\u00f4ng n\u00ean b\u00e0n \u0111\u1ebfn hay ch\u00fang ta cho l\u00e0 kh\u00f4ng c\u1ea7n thi\u1ebft. N\u1ebfu \u0111\u00f3 ch\u1ec9 l\u00e0 g\u1ec9\u1ea3-thi\u1ebft. Nh\u01b0ng tr\u00ean th\u1ef1c-t\u1ebf kh\u00f4ng c\u00f3 g\u00ec n\u1eb1m y nguy\u00ean trong \u00fd-ngh\u0129a v\u1eadt-l\u00fd hay trong \u00fd-ngh\u0129a v\u1ec1 th\u1ebf-gian. Ch\u00fang ta n\u00ean n\u00f3i r\u00f5 nh\u1eefng g\u00ec b\u00ean ngo\u00e0i B ch\u1edb c\u00f3 \u0111\u1ee5ng v\u00e0o, thay v\u00ec n\u00f3i ch\u00fang n\u1eb1m y\u00ean.<\/p>\n

C\u00e2u 1.21 c\u0169a Wittgenstein \u0111\u00fang l\u00e0 l\u1ed1i suy-lu\u1eadn r\u1ea5t ch\u1eb7t ch\u1ebd theo \u201ckhung\u201d lu\u1eadn-l\u00fd nh\u01b0ng kh\u00f4ng uy\u1ec3n-chuy\u1ec3n b\u1edfi v\u00ec lu\u1eadn-l\u00fd ch\u1ec9 l\u00e0 ph\u01b0\u01a1ng-ph\u00e1p ch\u1ee9 kh\u00f4ng ph\u1ea3i l\u00e0 n\u1ed9i-dung c\u1ee7a v\u1ea5n-\u0111\u1ec1. Nh\u1ea5t \u0111\u1ecbnh l\u00e0 ch\u00fang ta ch\u1ec9 ph\u00e2n-t\u00edch v\u1ea5n-\u0111\u1ec1 nh\u01b0 \u201cB\u201d trong ho\u00e0n-c\u1ea3nh S. C\u00f2n nh\u1eefng g\u00ec kh\u00e1c nh\u01b0 A c\u0169ng trong ho\u00e0n-c\u1ea3nh S nh\u1ea5t thi\u1ebft \u1edf ngo\u00e0i th\u1ea3o-lu\u1eadn. Nh\u01b0ng c\u1ee9 theo bi\u1ec3u-\u0111\u1ed3 suy-lu\u1eadn c\u1ee7a Wenn th\u00ec khi hai \u0111i\u1ec3m A v\u00e0 B c\u0169ng trong ho\u00e0n-c\u1ea3nh S hay trong m\u1ed9t kh\u00f4ng-gian ho\u1eb7c trong m\u1ed9t th\u1ebf-gian th\u00ec sao? Cho n\u00ean, ch\u00fang ta kh\u00f4ng th\u1ec3 l\u00e0m ng\u01a1 tr\u01b0\u1edbc s\u1ef1 hi\u1ec7n-di\u1ec7n c\u1ee7a A trong ho\u00e0n c\u1ea3nh S v\u1edbi B. N\u00f3i theo Wittgenstein, \u201cA v\u00e0 B\u201d n\u1eb1m trong tr\u1eadt-t\u1ef1 c\u1ee7a th\u1ebf-gian; Tr\u1eadt-t\u1ef1 trong th\u1ebf-gian kh\u00f4ng lo\u1ea1i b\u1ecf ho\u00e0n-c\u1ea3nh \u201cA v\u00e0 B\u201d v\u00ec \u201cA v\u00e0 B\u201d c\u00f3 th\u1ec3 c\u00f3 nh\u1eefng li\u00ean-h\u1ec7 trong x\u00e3-h\u1ed9i, nh\u01b0 nh\u00e0 to\u00e1n-h\u1ecdc Hardy nh\u1eadn-\u0111\u1ecbnh, c\u00e1i t\u00e0i c\u1ee7a ng\u01b0\u1eddi n\u00e0y ph\u1ea3i d\u1ef1a v\u00e0o c\u00e1i t\u00e0i c\u1ee7a ng\u01b0\u1eddi kh\u00e1c. M\u1ecdi s\u1ef1-ki\u1ec7n trong th\u1ebf-gian c\u00f3 lu\u00f4n lu\u00f4n tr\u1eadt-t\u1ef1 hay kh\u00f4ng? R\u00f5 r\u00e0ng c\u00f3 nh\u1eefng tr\u01b0\u1eddng-h\u1ee3p kh\u00f4ng tr\u1eadt t\u1ef1 cho n\u00ean \u0111\u1ecba-ch\u1ea5t \u0111\u1ed5i thay, kh\u00ed h\u1eadu \u0111\u1ed5i thay v\u00ec x\u00e3-h\u1ed9i c\u1ee7a con ng\u01b0\u1eddi qu\u00e1 ph\u1ee9c t\u1ea1p. Ph\u1ee9c-t\u1ea1p v\u00ec trong th\u1ebf-gian c\u1ee7a con ng\u01b0\u1eddi c\u00f3 nhi\u1ec1u \u00fd-th\u1ee9c h\u1ec7, nh\u01b0 v\u0103n-ho\u00e1, kinh-t\u1ebf, ch\u00ednh-tr\u1ecb v\u00e0 s\u1eafc-t\u1ed9c. Nh\u1eefng v\u1ea5n-\u0111\u1ec1 n\u00e0y \u1ea3nh-h\u01b0\u1edfng t\u1edbi sinh-t\u1ed3n c\u1ee7a c\u00e1-nh\u00e2n, c\u0169a nh\u00f3m v\u00e0 c\u1ee7a c\u1ed9ng-\u0111\u1ed3ng th\u1ebf-gian (Globalism), v\u00ed-d\u1ee5 nh\u01b0 v\u1ea5n-\u0111\u1ec1 y-t\u1ebf to\u00e0n c\u1ea7u. Ch\u00fang ta \u0111\u00e2u ch\u1ec9 gi\u1ea3n-d\u1ecb c\u00f3 \u0111\u01b0\u1ee3c mi\u1ebfng \u0103n ngon, ch\u00fang ta s\u1ed1ng nh\u1edd nh\u1eefng c\u01a1-quan s\u1ea3n-xu\u1ea5t th\u1ef1c-ph\u1ea9m, c\u0169ng nh\u01b0 ch\u00fang ta mong \u0111\u1ee3i c\u00e1c nh\u00e0 khoa-h\u1ecdc v\u1ec1 y-t\u1ebf kh\u00e1m ph\u00e1 ra ph\u01b0\u01a1ng-thu\u1ed1c ch\u00edch ng\u1eeba c\u00fam d\u1ecbch. Th\u1ebf n\u00ean, suy-ngh\u0129 theo lu\u1eadn-l\u00fd c\u1ee7a c\u00e2u 1.21 m\u1edbi nghe c\u00f3 v\u00e9 r\u00f5 r\u00e0ng nh\u01b0ng l\u00e0 m\u1ed9t \u0111\u1ecbnh-ngh\u0129a qu\u00e1 \u0111\u01a1n-gi\u1ea3n. Th\u1ef1c ra, c\u00e2u \u0111\u00f3 c\u00f3 ph\u1ea7n \u1ea3o-t\u01b0\u1edfng v\u00ec qu\u00ean m\u1ea5t \u00fd-th\u1ee9c ng\u1ecdn-ngu\u1ed3n, khi\u1ebfn ng\u01b0\u1eddi \u0111\u1ecdc c\u1ea3m th\u1ea5y ch\u1eb7t ch\u1ebd nh\u01b0 \u0111inh \u0111\u00f3ng c\u1ed9t n\u00ean kh\u00f4ng c\u1ea7n th\u1ea3o-lu\u1eadn n\u1eefa. Ch\u00fang ta c\u1ea7n nh\u00ecn v\u00e0o th\u1ef1c-t\u1ebf v\u00e0 c\u1ea7n h\u00e0nh-\u0111\u1ed9ng t\u00edch-c\u1ef1c. Cho n\u00ean, m\u1ed9t k\u1ebft-lu\u1eadn v\u1eabn c\u00f3 th\u1ec3 tr\u1edf th\u00e0nh \u0111\u1ec1-t\u00e0i th\u1ea3o-lu\u1eadn (discourse) m\u1edbi.<\/p>\n

<\/b>Trong tr\u01b0\u1eddng-h\u1ee3p tranh-t\u1ee5ng tr\u01b0\u1edbc lu\u1eadt-ph\u00e1p, \u201cder Fall\u201d l\u00e0 v\u1ea5n-\u0111\u1ec1 c\u1ee5-th\u1ec3, v\u00e0 l\u00e0 tr\u01b0\u1eddng-h\u1ee3p hay Case. C\u00f4ng-t\u1ed1 vi\u00ean (procecutors) v\u00e0 lu\u1eadt-s\u01b0 b\u1ea3o v\u1ec7 th\u00e2n-ch\u1ee7 kh\u00f4ng b\u00e0n chuy\u1ec7n n\u00e0y sang chuy\u1ec7n kh\u00e1c m\u00e0 ch\u1ec9 nh\u1ea5t thi\u1ebft d\u1ef1a v\u00e0o minh-ch\u1ee9ng (proof) c\u00f3 y\u1ebfu-t\u1ed1 r\u00f5 r\u00e0ng cho m\u1ed9t tr\u01b0\u1eddng-h\u1ee3p tr\u01b0\u1edbc t\u00f2a. Song le, h\u1ecd l\u1ea1i c\u00f3 quy\u1ec1n h\u1ed3-nghi minh-ch\u1ee9ng. Cho n\u00ean Fall d\u1ef1a tr\u00ean th\u1ef1c-t\u1ea1i ch\u1ee9 kh\u00f4ng d\u1ef1a v\u00e0o kinh-nghi\u1ec7m. Th\u1ebf th\u00ec c\u00e2u \u201calles \u00fcbrige gleich bleiben\u201dc\u1ee7a Wittgenstein d\u1ef1a tr\u00ean suy-ngh\u0129 v\u00e0 c\u00e1ch n\u00f3i (rhetorical). Nh\u01b0ng ng\u00f4n-ng\u1eef v\u00e0 lu\u1eadn-l\u00fd kh\u00e1c nhau khi v\u1ea5n-\u0111\u1ec1 ch\u01b0a \u0111\u01b0\u1ee3c h\u00ecnh-dung tri\u1ec7t-\u0111\u1ec3 hay \u00fd-th\u1ee9c r\u00f5 r\u00e0ng. <\/p>\n

Thay v\u00ec v\u1eady, Wittgenstein c\u00f3 th\u1ec3 nh\u1eadn-\u0111\u1ecbnh th\u1ebf n\u00e0y: \u201cEverything else outside a specific item should not be connected to such item.\u201d Ngh\u0129a l\u00e0 m\u1ecdi chuy\u1ec7n kh\u00e1c kh\u00f4ng n\u00ean \u0111em v\u00e0o v\u1ea5n-\u0111\u1ec1 n\u00e0y, v\u00ec ch\u1eef \u201citem\/ der Fall\u201d ch\u1ec9 r\u00f5 t\u00ednh c\u1ee5-th\u1ec3 c\u1ee7a v\u1ea5n-\u0111\u1ec1. Tuy nhi\u00ean, ch\u00fang ta kh\u00f4ng qu\u00ean l\u00e0 s\u1edf d\u0129 ti\u1ebft-m\u1ee5c \u201citem\/ Eins\/ hay v\u1ea5n-\u0111\u1ec1\u201d c\u00f3 m\u1eb7t v\u00ec n\u00f3 l\u00e0 m\u1ed9t trong nh\u1eefng \u0111i\u1ec3m th\u1ea3o-lu\u1eadn c\u1ee7a m\u1ed9t \u0111\u1ec1-t\u00e0i l\u1edbn h\u01a1n, v\u00ed-d\u1ee5, li\u00ean-h\u1ec7 gi\u1eefa hai n\u01b0\u1edbc X v\u00e0 Y v\u1ec1 chuy\u1ec7n bi\u00ean-gi\u1edbi, c\u00f3 nh\u1eefng v\u1ea5n-\u0111\u1ec1 nh\u01b0 sau. <\/p>\n

X l\u00e0 n\u01b0\u1edbc m\u1ea1nh th\u01b0\u1eddng x\u00e2m l\u0103ng n\u01b0\u1edbc Y. Y l\u00e0 n\u01b0\u1edbc y\u1ebfu v\u00e0 lu\u00f4n lu\u00f4n t\u00f4n-th\u1edd n\u01b0\u1edbc m\u1ea1nh (X).3<\/sup><\/p>\n

X: S\u1edf d\u0129 ch\u00fang ta v\u1ebd l\u1ea1i bi\u00ean-gi\u1edbi v\u00ec ch\u00fang ta m\u1ea1nh, ch\u00fang n\u00f3 y\u1ebfu,<\/p>\n

Y: X l\u00e0 th\u1ea7y ta.<\/p>\n

X: Trong v\u0103n-ki\u1ec7n v\u1ec1 bi\u00ean gi\u1edbi ch\u00fang ta kh\u00f4ng ch\u1ea5p nh\u1eadn ng\u00f4n ng\u1eef c\u1ee7a Y<\/p>\n

Y: Ch\u00fang ta d\u00f9ng ti\u1ebfng Ph\u00e1p<\/p>\n

X: V\u0103n-ho\u00e1, ng\u00f4n-ng\u1eef (ch\u1eef vi\u1ebft) v\u00e0 gi\u00e1o-d\u1ee5c c\u1ee7a Y t\u1eeb X m\u00e0 ra.<\/p>\n

Y: Ch\u1eef vi\u1ebft c\u1ee7a X l\u00e0 ch\u1eef c\u1ee7a Th\u00e1nh-nh\u00e2n, ch\u1eef n\u00f4m c\u1ee7a ta l\u00e0 cha m\u00e1ch qu\u00e9.<\/p>\n

X: Y l\u00e0 m\u1ed9t phi\u00ean-thu\u1ed9c.<\/p>\n

Y: X l\u00e0 thi\u00ean-tri\u1ec1u.<\/p>\n

X: L\u1ecbch-s\u1eed c\u1ee7a Y ch\u01b0a t\u1edbi m\u1ed9t ng\u00e0n n\u0103m \u0111\u1ed9c-l\u1eadp.<\/p>\n

Y: N\u1ebfu ta kh\u00f4ng treo c\u1edd X thay cho c\u1edd Y, kh\u00f4ng b\u1eaft tr\u1ebb con h\u1ecdc ti\u1ebfng X th\u00ec X tr\u1eebng ph\u1ea1t ch\u00fang ta.<\/p>\n

X: Ch\u00fang ta c\u1ea7n s\u1eeda l\u1ea1i l\u1ecbch-s\u1eed. C\u00e1ch \u0111\u00e2y kho\u1ea3ng 500 n\u0103m Y c\u00f3 t\u00ean ho\u1ea1n-quan t\u00ean n<\/i> xu\u1ea5t ch\u00fang \u0111\u01b0\u1ee3c vua ch\u00fang ta ban th\u01b0\u1edfng. S\u00e1ch s\u1eed c\u1ee7a ch\u00fang ta v\u00e0 c\u1ee7a ngo\u1ea1i qu\u1ed1c \u0111\u1ec1u ghi nh\u01b0 th\u1ebf. Cho n\u00ean ch\u00fang ta kh\u00f4ng ch\u1ea9p nh\u1eadn s\u1ef1-ki\u1ec7n l\u1ecbch-s\u1eed n\u00e0y. Ch\u00fang ta c\u1ea7n s\u1eeda l\u1ea1i. B\u1ecba ra hai t\u00ean a<\/i> v\u00e0 b<\/i>, ng\u01b0\u1eddi c\u1ee7a ch\u00fang ta, \u0111\u1ee9ng c\u1ea1nh n<\/i>. \u0110\u1ee9a n\u00e0o trong x\u00e3-h\u1ed9i Y d\u00e1m b\u1ea3o l\u00e0 sai?<\/p>\n

Y: B\u00e0n \u0111\u1ebfn chuy\u1ec7n n<\/i> l\u00e0m g\u00ec, n<\/i> ch\u1ec9 l\u00e0 m\u1ed9t t\u00ean n\u00f4-l\u1ec7, m\u1ed9t ho\u1ea1n quan. B\u1ecf t\u00f9 nh\u1eefng \u0111\u1ee9a n\u00e0o d\u00e1m l\u00ean ti\u1ebfng ch\u1ed1ng X chuy\u1ec7n n\u00e0y. <\/p>\n

M\u1ea9u \u0111\u1ed1i tho\u1ea1i tr\u00ean d\u1ef1a v\u00e0o l\u1ecbch-s\u1eed. X\u00e9t v\u1ec1 m\u1eb7t \u00fd-th\u1ee9c, ch\u00fang ta th\u1ea5y ngay kh\u00f4ng d\u1ec5 g\u00ec l\u00e0m ng\u01a1 tr\u01b0\u1edbc nh\u1eefng v\u1ea5n-\u0111\u1ec1 g\u1ecdi l\u00e0 ngo\u00e0i l\u1ec1 v\u00ec r\u1ea5t c\u00f3 th\u1ec3 ch\u00fang c\u00f3 kh\u1ea3 n\u0103ng l\u00e0m s\u00e1ng t\u1ecf n\u1ed9i-dung c\u1ee7a \u0111\u1ec1-t\u00e0i ch\u00ednh. Ngh\u0129a l\u00e0 l\u00e0m s\u00e1ng t\u1ecf c\u0103n b\u1ec7nh di truy\u1ec1n, v\u00e0 tr\u01b0ng ra b\u1ea3n-ng\u00e3 c\u1ed1-\u0111\u1ecbnh (identity), sai l\u1ea7m v\u00e0 thi\u1ebfu \u00fd-th\u1ee9c. Nh\u1eefng ai l\u00e3nh-\u0111\u1ea1o x\u00e3-h\u1ed9i Y, \u0111\u1ed3ng \u00fd v\u1edbi ch\u00ednh-s\u00e1ch c\u1ee7a X \u0111\u1ed1i v\u1edbi Y, l\u00e0 nh\u1eefng t\u00ean n\u00f4-l\u1ec7 v\u00e0 l\u00e0 tay sai cho X. <\/p>\n

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

(C\u00f2n ti\u1ebfp)


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

Ch\u00fa-th\u00edch<\/b><\/b><\/p>\n

1. Adorno, Theodor W. 1999, Negative Dialectics<\/i>. Continum. Pp. 4 \u2013 57.<\/p>\n

2. .\u201d \u201c \u201c \u201c \u2018 Negative Diatlectcs<\/i> p. 16. <\/i><\/p>\n


<\/em><\/p>\n

Sau \u0111\u00e2y l\u00e0 b\u00eca T\u1eadp-san VIETNAM; THE PHENOMENOLOGY OF EXISTENCE, B\u1ed9 1, s\u1ed1 3 & 4, November 2003, s\u1ed1 \u0111\u1eb7c-bi\u1ec7t ph\u1ea3n-\u0111\u1ed1i v\u0103n-ki\u1ec7n k\u00fd k\u1ebft bi\u00ean-gi\u1edbi gi\u1eefa Vi\u1ec7t v\u00e0 T\u1ea7u theo \u0111\u00f3 Vi\u1ec7t Nam m\u1ea5t v\u00e0i ph\u1ea7n \u0111\u1ea5t \u1edf ph\u00eda \u0110\u00f4ng B\u1eafc Vi\u1ec7t Nam. V\u0103n-ki\u1ec7n vi\u1ebft b\u1eb1ng ti\u1ebfng Ph\u00e1p v\u00e0 ti\u1ebfng T\u1ea7u, ngh\u0129a l\u00e0 ti\u1ebfng Vi\u1ec7t kh\u00f4ng \u0111\u01b0\u1ee3c c\u00f4ng nh\u1eadn. <\/p>\n

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<\/em><\/p>\n

———————-<\/em><\/p>\n


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<\/em><\/p>\n

THE ONTOLOGY OF CONSCIOUSNESS IN WITTGENSTEIN PHILOSOPHY AND IN OTHER SCHOOLS OF THOUGHT OF WESTERN CULTURE<\/p>\n



<\/p>\n

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

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

II.<\/b><\/p>\n

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

WITTGENSTEIN\u2019S EARLY PHILOSOPHY<\/b><\/p>\n

TRACTATUS LOGICO-PHILOSOPHICUS OR <\/b><\/p>\n

GLORY AND PARADOX<\/b><\/p>\n

Max Black\u2019<\/b>s essay<\/b> \u201cIs Tractatus a glorious contradictory?<\/i>\u201d 1 <\/sup>written about twenty years after his indisputable volume, A Companion to Wittgenstein\u2019<\/i>s Tractatus Logico-Philosophicus<\/i> published by Cornell University where he was professor of language, to a wide scholarly acclaim, is conjoined by Gustav Bergmann\u2019s article, \u201cThe Glory and the Misery of Ludwig Wittgenstein<\/i>\u201d 2<\/sup>. In Bergmann\u2019s essay Bergmann quoted Wittgenstein\u2019s epigones that the Tractatus<\/i> is a failure for it shows \u201cparadoxes\u201d. <\/p>\n

We are going to find such paradoxes in the Tractatus<\/i>? However, first of all we should read Russell\u2019s Introduction to Wittgenstein\u2019s Tractatus<\/i> (1922) carefully. (1) Russell brings to our attention two main factors; one is about the logical analysis of the single fact (Sachverhalt), and another relating to the compound fact (Tatsache). But to say a thing like the mystical can be shown while in reality we should ask for any proof of the mystical to test Wittgenstein\u2019s experiences and arguments supporting his claim.<\/p>\n

Russell\u2018s point is acute for Wittgenstein\u2019s claim is nil on the foundation of certainty. It contradicts the logical form: there is not-p then not-q<\/i> or vice versa. Such is one of the paradoxes in the Tractatus<\/i>. One cannot assume anything existing without fact. (2) Russell does not agree with Wittgenstein\u2019s concept of the field of vision. (56331) For Russell, such a field is questionable because the visual field does not have actual boundary for us to survey even though it might be finite. Therefore, the diagram of the field of vision is a product of the logical fantasy pretending that the field is real without checking for accuracy based on experience. (p. xviii)<\/p>\n

THE WORLD ACCORDING TO A CHILD PRODIGY\u2019S THINKING<\/p>\n

1. Die Welt ist alles. Was der Fall ist (The world is all that is the case)<\/i>. <\/p>\n

This line opens the Tractatus<\/i> as a main theme regardless of the book title on the logic (Philosophy of Logic\/ Logico-Philosophicus). Therefore, the proposition behaves like a predicative statement of certainty while in reality it shows disturbing discourse of fallacy. We wonder if the word \u201call\u201d refers to \u201cwhole\u201d. It is true that the world is all as it is logically predicated. But the word \u201ccase\u201d or \u201cder Fall\u201d connecting the main theme is questionable because there might be more cases of the world or more worlds than just one. Our consciousness however, looks for certainty because Wittgenstein\u2019s phrasing his claim is so inclusive that it looks like a paradox that our consciousness should debunk, in case it might indulge improper judgment.<\/p>\n

For some scholars, the Tractatus<\/i> is not an academic work, or a product of an original mind similar to that of a creative artist. It is not academic because submitted as a doctoral thesis it does not have a main theme, even judged as a work on language \u2013 some remarks are well connected, other taken off to different direction. In short his book is not cohesive, according to logical discipline. <\/p>\n

Thus, it looks like a bit of the work by a child prodigy, in a sense that it needs philosophical background, in order not falling into a loophole and committing fallacy. To see this problem clearer, we should consult the ontology of consciousness looking for fluctuation or prematurity of predicaments.<\/p>\n

We all try to reach objective knowledge though only relative expectations. Absolute objective knowledge is hard to human being, if not only by the boon of God, especially knowledge of the world as is defined in Wittgenstein\u2019s thought that \u201cThe world is all that is the case.<\/i>\u201d Consciousness of the world is incalculable depending on where and when, namely on circumstances, times and types. Socio-economic and political situations, for example, displace and play major factors as strong as the issues of climates and cultural-ethnic prejudices. These pictures of reality make up the world that is irresistible and thus different from life although some might claim that his life experience mirrors his own world. Wittgenstein\u2019s view of the world is simplistic and predicative. It is a rhetorical expression applicable to atomic sentences of language as well as to mechanical structures of logic, clear but far from true.<\/p>\n

When I liken Wittgenstein\u2019s early thought to a product of a prodigal child I simply mean that due to the absence of his philosophical background in terms of academia, his thought freely flows without the check for erudite efficiency although he is superb in logic. My comparable statement is thus a metaphor. Indeed no one has ever done philosophy without fundamental knowledge of the field. The exception of prodigy only happens in the field of music and mathematics. Wittgenstein\u2019s Tractatus<\/i> is an exceptional and unorthodox work in Philosophy without peer, but also it has a lot of loopholes. <\/p>\n

Later, probably due to his self-consciousness, it took him more than two decades to deter (check, stop) his deficiency. This process relatively ended around 1949, about two years before he passed away, a compilation of his notes titled \u00dcber Gewiissheit<\/i> or On Certainty<\/i> speaks for his vigorous effort. In this posthumous work he recalled his exchange on the subject of \u201cknowing\u201d and \u201cbelieving\u201d, with G. E, Moore, revealing for us different levels of understanding that the claim, \u201cThe world is all that is the case<\/i>\u201d indeed requires serious revision. <\/p>\n

It always makes sense about the doubting of knowledge; straight from something that only seems true to what we claim certain. This begins with the moment of consciousness looking for something called \u201cuncertainty\u201d not clear in the state of affairs. <\/p>\n

If proposition \u201c1. The world is all<\/i>\/ Die Welt ist alles<\/i>\u201d is a complete statement, then there is no problem at all. We welcome the \u201call\u201d as variables because there is no uniformity constituting the world. Since it is followed by \u201cthat is the case<\/i>\/ Was der Fall ist<\/i>\u201d, which is fuzzy to the reader\u2019s mind. If we hold that our picture of the world is but the case perceived by us and for us only, how can it be distinct in the expression \u201cthe world is all\u201d that tends to spread to every directions; unless the particular and the universal are complimentary entities. It is true that the world consists of different things because it is the totality of individual and collective experiences; namely it is a Lebenwelt including what are clear and what are \u201cso so\u201d. Such view of the \u201cso so\u201d, as is in the common expression, \u201cso this is the world\u201d. This view of the world transcends differences or surrenders to oddity; hence welcoming inter-subjectivism. Husserl\u2019s Fifth Meditation is a good reference. <\/p>\n

1. The world is the totality of facts not of things\/ Die Welt ist die Gesamtheit der Tatsachen nicht der Dinge<\/i>. <\/p>\n

Here we have the problem of Wittgenstein\u2019s concept of thing (s). Let us see why and how \u201cthing\u201d is not included in Wittgenstein\u2019s concept of the world. Following are some common definitions of thing. <\/p>\n

Thing<\/b> (noun) is a material or non-material entity, idea, action, thought, perception, un specified object or item, act. It is also about quality, event, pity, contempt, circumstance, interest, including something unavoidable or accidental \u2026<\/p>\n

So which one of these definitions of thing above is excluded from the world in Wittgenstein\u2019s concept of the world? Something like, \u201cMy body is something, it is my own property\u201d would Wittgenstein not consider this \u201csomething\u201d as existing entity? In this sentence, \u201csomething\u201d is a variable substituting for \u201cproperty\u201d and \u201cbody\u201d. Would he profess for certain that human body as a thing is non-being in the world? As the matter of language, it is possible for a variable to be accepted as the object (property) substitution of \u201cthing\u201d for \u201cbody\u201d. The word \u201cbody\u201d refers (traces) to human property.<\/p>\n

Can we simply believe that the world consists of finite or infinite objects? No. It is just impossible. Russell responded to proposition \u201c1. The world is all<\/i>\u201d by questioning what kind of world human beings can adopt; hence what kind of picture of the world man has and what kind of world man belongs in (environment)? Or we have no knowledge and no concept of the world but only believing its existence. This claims no part of solipsism although in reality solipsist claims are right in showing and proving. We are entitled to claim our knowledge of the world, although it is always challenging. Then, for Russell it appears that Wittgenstein\u2019s concept of the world only refers to some external world,<\/p>\n

As such, Russell is right when he points out that Wittgenstein\u2019s view of the world as the whole implies our knowledge of the world would be gained by getting outside of the world (p. xviii), Can we manage to do this? Or we should let the world carry us on to either finite or infinite domain of the world. As such questions on human destiny are superfluous or redundant. It is clear that proving the world as finite or infinite numbers is to attempt the impossible; neither can satisfy our knowledge of the world based on numeration system. Furthermore, if the world is defined in a clear and atomic construct, say \u201cThe world is X\u201d, \u201cThe world is Y\u201d and \u201cThe world is Z\u201d; they are different cases for the variables X , Y and Z. We tend to appropriate different experiences of the world to make a pseudo picture of the world. We cannot have a global view of the world if we see this true that the world has no number at all. Therefore, Russell is right again when he says variables (X,Y, Z) for the world are meaningless. (p. xvii). 4<\/sup><\/p>\n

To say \u201cthe world is all<\/i>\u201d is making a rhetoric expression, akin to a hypothesis, still in need of better knowledge to make the world picture relatively clear. So the expression \u201cThe world is all\u201d is incomplete because the predicate \u201call\u201d is empty.<\/p>\n

In proposition 2.01 Wittgenstein writes: \u201cDer Sachverthalt ist eine Verbindung von Gegenst<\/i>\u00e4<\/i>nden (Sachen, Dingen<\/i>)\u201d\/ \u201cA state of affairs (a state of things) is a combination of objects (things)<\/i>\u201d Here Wittgenstein recognizes \u201cthing\u201d or \u201cobject\u201d as a case or a fact that determines the existence of the world. However, it contradicts proposition 1.1. Logically when two objects (things) are related to each other, in the form p,q it will be a contradiction to write -p,q; namely the state of affairs is in trouble. In other case, two related entities such as p for work and q for thought constitute a case of reality or of the world similar to the bound of fact (Sachverhalt) and thought (Denken) that cannot contradict each other.<\/p>\n

Do things like objects according to Wittgenstein (2.01), makes up the world? Are they immaterial of material? Or they are both? Let us consider this example: This is the Egyptian Pyramid of Khafre 2520 BCE. It is one of the world greatest landmarks of human civilization. But according to proposition 1.1 the Pyramid of Khafre is rejected because it is a thing. If so, not only the Pyramid of Khafre does not exist as an object of the world, but its non-existence would mean to deny the fact that Egyptian culture and Egyptian people do not belong in the world! Does this sound paradoxical?<\/p>\n

Do things like object such as the space ship that has been traveling outside our solar system, carrying proofs of our planet\u2019s culture including human language (English) is a thing of our world or it is not? <\/p>\n

Do the satellites and computerizing networks have changed the face of our world? Are they just material objects? No! If we do not consider them as immaterial things then we should not forget that they are the products of human mind. Human being creates them, and so to internalizes them to make them parts of and dear to our life, individually and collectively. To create them is the work of some special mind, while to benefit their efficient products is the public gains. <\/p>\n

Deleuze\u2019s concept of virtual multiplicity predicts a possible way of picturing the world by programming into a so called isomorphic reality, for the public use. Is this a thing of the world? This suggests a new way for us to look into Epistemology and Ontology. And ultimately it requires consciousness to recognize any special kind of knowledge and the meaning of ontology. 5<\/sup><\/p>\n

Mystical and mythology are two different entities. Are they objects or things in the world? <\/p>\n

Mythology<\/i>: While human concept reflects facts of the world they use mythology to convey the message. No doubt mythology conceptualizes the world as a piece of fable-like state of affairs, a metaphor of social and political reality, for instance. The Epic of Gilgamesh<\/i> of the Mesopotamian culture dated back to about 2100 years BC is a good example. In which man especially an ideal model; should not be among the animals. In which an ideal king should not be a tyrant. In which man should be brave to reject destiny. The epic shows Gilgamesh and Enkidu are great souls, but cannot go against the natural law of life and death as well as to become immortal, even the immortal idea is their noble effort for the sake of their people. So only people with high moral and ethical dignity would be saved at the catastrophe (the Deluge).6<\/sup><\/p>\n

The mystical<\/i>: This has no concrete origin. It is just beyond man\u2019s expectation that is a queer thing but deeply disturbing man\u2019s mind. At the beginning of the Tractatus<\/i> Wittgenstein is conscious of the \u201caccidental\u201d that does not exist in logic; namely the world, \u201c2.012 In logic nothing is accidental \u2026 If a thing (accidental) can occur in a state of affairs (the world), the possibility of the state of affairs must be written into the thing itself<\/i>.\u201d<\/p>\n

Toward the end of the Tractatus<\/i>, Wittgenstein affirms that the mystical exists although there are short of words and knowledge to prove it. The following propositions should follow the first line 1. The world is all<\/i>\u2026immediately along with specific discourses bound and open-ended.<\/p>\n

6.44 It is not how things are in the world that is mystical, that it exists,<\/i><\/p>\n

6.45 To view the world sub specie aeterni is to view it as a whole \u2013 a limited whole.<\/i><\/p>\n

Feeling the world as a limited whole \u2013 it is this that is mystical.<\/i><\/p>\n

6.522 There are, indeed, things that cannot be put into words. They make themselves manifest. They are what is mystical<\/i>.<\/p>\n

In other words, the \u201cmystical\u201d as a phenomenon only makes sense by \u201cshowings\u201d supported with instances, not by way of explanations. This could quiet Russell\u2019s mind. <\/p>\n

Only quoting a few things that cannot separate the duality of immaterial and material things in the world tells us how Wittgenstein\u2019s concept of the world around 1928, the time he penned down his preface for the Tractatus<\/i> is not just shortcoming but contradicting.<\/p>\n

(To be continued)

<\/p>\n

<\/p>\n

<\/p>\n

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

<\/p>\n

<\/p>\n

NOTES<\/p>\n

1. Max Black, 1966 \u201cIs Tractatus a glorious contradictory?<\/i>\u201d in Essays on Wittgenstein\u2019s Tractatus<\/i> pp.95-114<\/p>\n

2. Gustav Bergmann 1966, \u201cThe Glory and the Misery of Ludwig Wittgenstein<\/i>\u201d in Essays on Wittgenstein\u2019s Tractatus, pp. 95- 114.<\/p>\n

3. Wittgenstein Ludwig, 1969, On Certainty\/ \u00dcbergewisshheit<\/i>, Edited by G.E.M Anscombe and G.H. von Wright, Translated by Denis Paul and G.E.Anscombe . No 2. .J. & J. Harper Editions, New York and Evanston.<\/p>\n

4. Russell, Bertrand, 1922 \u201c Introduction<\/i>\u201d Wittgenstein, Ludwig, Tractatus Logico-Philosophicus<\/i>, Routledge & Kegan Paul, New York, The Humanities Press.(Refer all Roman reference numbers in this text to Russell\u2019s Introduction to Wittgenstein\u2019s Tractatus<\/i>.). Also a special note on Russell\u2019s symbolic logic. By convention, Russell uses a bar (-) above letters p<\/i> and q<\/i> to denote that \u201cit verifies the true that the relationship of p<\/i> and q<\/i> is firm\u201d. Since my computer does not allow me to copy such an expression I have no choice but take the bar (-) away from the symbols p<\/i> and q<\/i>. While I am able to use the symbols \u1fd9<\/i> and \u1fe9<\/i> substituting for p<\/i> and q<\/i> with a bar (-) on top I do not see that the convention would allow because this small case will certainly make this point muddier. <\/p>\n

5. DeLanda, Manuel, 2002, Intensive Science and Virtual Philosophy<\/i>, pp.13, 69, 166, 170. Continuum, London and New York.<\/p>\n

6, N. K , Sandars, 1972, The Epic of Gilgamesh<\/i>, pp. 61-119, Penguin Classics, London, New York. <\/p>\n

<\/p>\n

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<\/p>\n

Vietnam:<\/i> The Phenomenology of Existence<\/i>, 2003, \u201cDenouncing the Hanoi-Beijing Border Treaty.\u201d Vol. 1, Number 3 & 4, Towson, MD. Pp. 1-6. Preceding a Letter to World Communities dated November 15, 2003. This Journal is a quarterly publication, ISSN numer 1542-7900, registered with The Library of Congress. USA. It was discontinued due to business management and to the scarcity of quality researches. It is planned to republish soon as series of monographs still under the original title. .<\/p>\n","protected":false},"excerpt":{"rendered":"

Ngay trong c\u00e2u m\u1edf \u0111\u1ea7u \u1edf tr\u00ean, ch\u00fang ta \u0111\u00e3 ch\u1ee3t nh\u00ecn ra v\u1ea5n-\u0111\u1ec1 \u201cth\u1ebf n\u00e0o l\u00e0 \u00fd-th\u1ee9c\u201d. L\u00e0m sao \u0111\u1ec3 c\u00f3 th\u1ec3 c\u00f3 \u00fd-th\u1ee9c kh\u00e1ch-quan v\u1ec1 th\u1ebf-gian d\u00f9 l\u00e0 \u00fd-th\u1ee9c kh\u00e1ch-quan t\u01b0\u01a1ng \u0111\u1ed1i. Ch\u1ec9 c\u00f3 Th\u01b0\u1ee3ng-\u0111\u1ebf m\u1edbi c\u00f3 c\u00e1i nh\u00ecn kh\u00e1ch-quan v\u1ec1 th\u1ebf-gian. Do l\u1ebd \u0111\u00f3, \u00fd-th\u1ee9c l\u00e0 nh\u1eefng c\u00e1ch nh\u00ecn th\u1ebf-gian. N\u00f3i th\u1ebf kh\u00f4ng c\u00f3 ngh\u0129a cu\u1ed9c-\u0111\u1eddi v\u00e0 th\u1ebf-gian l\u00e0 m\u1ed9t.<\/p>\n","protected":false},"author":1777,"featured_media":65535,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"h5ap_radio_sources":[],"footnotes":""},"categories":[5,26,152,9,210,283],"tags":[],"class_list":["post-65532","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bien-khao","category-dich-thuat","category-hoc-thuat","category-nghien-cuu","category-song-ngu","category-triet-hoc"],"_links":{"self":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/65532","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=65532"}],"version-history":[{"count":2,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/65532\/revisions"}],"predecessor-version":[{"id":65538,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/65532\/revisions\/65538"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/media\/65535"}],"wp:attachment":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/media?parent=65532"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/categories?post=65532"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/tags?post=65532"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}