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Saturday, July 13, 2013


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How about the wittegenstein's view according to which philosophical problems are not genuine problems but arise from an unrecognized linguistic mystification, so that the only valuable philosophical practice that should be cultivated is the liberation from those mystifactions ?


Your post reminds me of Pascal’s Pensees 82 and 83. He suggested that human knowledge has two extremes. The first is our state of knowledge at birth. The second is the state of one who has run the range of human knowledge and realized that he knows very little. The one in the second state has a humble, Socratic wisdom, a valuable self-knowledge, and a cultivated ability to distinguish pseudo-wisdom from the real thing.

I think this is a profound reflection. But I also tend to think that, at least in principle, genuine problems have genuine answers. This seems to be true by definition. So I wonder, is the Socratic-Pascalian insight consistent with the idea that genuine problems have genuine answers? Or are these contradictory positions?

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