By G.A. Rauche
The functionality of philosophy will be circumscribed as consisting in ma king a prepared research of the atypical nature of the crisis-situation, because it has existed between males in the course of the centuries of human historical past, and because it manifested itself in sure methods on the a number of phases of this his tory. that's to assert, philosophy might be considered as the self-discipline which, time and again, must make certain the authenticity of man's ex istence within the mild of the altering stipulations of lifestyles, i. e. , man's chang ing wishes and pursuits. essentially, those wishes could be considered as being of a cloth, an highbrow, an aesthetical and a non secular type. at the grounds of the concern, which unavoidably exists between males on ac count number of the debatable nature in their a variety of truth-perspectives, as they're postulated on a private point, within the sciences, in historical past, within the positive arts and in theology, guy creates and re-creates the products of civilization and the cultural values. the duty of philosophy is composed then in making an ever new overview of man's altering wishes, in terests and aspirations at the foundation of the explicit conflicts and prob lems with which guy wrestles at a definite historic level. it's during this method that the real philosophical structures have been developed, which we nonetheless appreciate to-day.
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Extra resources for Contemporary Philosophical Alternatives and the Crisis of Truth: A Critical Study of Positivism, Existentialism and Marxism
It is now by its very self-negation that philosophy turns into the functionalistic alternative or the alternative of the status quo in its attempt at coping with the current crisis of truth. By exercising a mere analytical function in regard to propositions describing natural events, or else by becoming descriptive of the various kinds of human experience, philosophy practically identifies itself with the scientific method or rather conforms to it. In this way, the scientific method becomes universal or the method par excellence, for it eventually comes to be applied by philosophy to all kinds of human experience, scienlific, aesthetical, ethical and religious experience.
A logician, for instance, plays a definite language game according to certain set of rules. A scientist would use signs, words and propositions in a specific manner. The form of language he uses would not be used by the poet, for example, and vice versa; in fact, if this were done, language would become meaningless. If this idea of language games is taken to its logical conclusion, a distinction can be made between ordinary talk, scientific talk, logical talk, moral talk, poetical or artistic talk, theological talk, etc.
He points out that Wittgenstein uses an extreme definition of language, which we would call the functional aspect of language, as the criterion by which he judges the meaningfulness of all communication. Schulz draws our attention to the primitive nature of Wittgenstein's arguments and to his utter failure to understand phenomena such as mind, reason, etc. According to Schulz the Philosophical Investigations do not really constitute a new advance, but keep moving at the level of vague ambiguity.
Contemporary Philosophical Alternatives and the Crisis of Truth: A Critical Study of Positivism, Existentialism and Marxism by G.A. Rauche