Wittgenstein and Philosophical Research - Publisher Introduction

Wittgenstein and Philosophical Research - Publisher Introduction Why this book?! One of the most important philosophical texts of the 20th century, without what Heidegger wrote, preference would have been absolute; it is a paradigm shift in many areas, such as the philosophy of language and the philosophy of mind, and represents a radical shift in linguistic philosophy begun by a young Heidegger himself. There are some Arabic publications that have spoken well about reading and interpreting the logical position of the message, and using it to draw the boundaries between science and non-science, but on the other hand you find almost nothing about the late “Getgenstein” or “Getgenstein” research, despite the high status of this book. We would like to introduce the Arabic reader to this book for two main reasons: First, knowing the most recent philosophical concerns, and how Western philosophical thought has been moving since the 1960s, after reading this entry – especially if followed by reading the book itself – the reader will be able to understand in principle the main topics discussed in the fields of philosophy of mind, language, action, phenomenological philosophy and criticism, etc. Second, and most important, to incite scholars and thinkers to read this book religiously; i.e., to employ it in establishing the contents of religious knowledge, starting from proving the existence of God, and ending with very important details in the understanding of the text in general, despite its simplicity. Late in his life, Wittgenstein wrote Philosophical Research in a spirit incompatible with modern Western civilization, in which empirical science dominated our perceptions, culture, values, and norms; perceptions that influenced his "young man" wrote the philosophical logical message with a rational, instrumental mind, despite his moral anxiety from his youth. In general, the thesis can be classified as a book of philosophy, a science close to positivist thinking, and research or the late period is generally a period of triumph for religion, and a re-reading of its role and importance, within a new reading of mind, language, and society. At this point, for example, Wittgenstein made some comments on James Fraser's The Golden Bough, criticizing the use of Western civilization's emergent conceptions of human thought to conceptualize primitives or religion in ancient civilizations, correcting religious practices as valid social practices, and other valuable comments that benefited anthropologists. It was also at this point that Wittgenstein triumphed over common-man or innate conceptions, as opposed to philosophical or empirical anomalies; so we present this book as a raw material to critique modern atheism. Some of these have already been advanced by leading thinkers and theologians; for example, the great Christian theologian and philosopher Alvin Plantinga has read a few paragraphs of research in depth, and used them to prove the existence of God in his book God and Other Minds, and he continues to develop this argument until recently, at the same time reading it as an argument in itself to solve the problem of other minds, the archaic philosophical problem. The highly influential philosopher of science, Thomas Kohn, who presented his seminal work, The Structure of Scientific Revolutions, after carefully reading the idea of "language games" in Wittgenstein's book, which is often used to stop experimental science from taking control of our lives, placing it in its narrow context, not allowing it to enter into our values and social life, refusing to consider experimentalists as purely objective, and other important functions. This is just a representation, the late Wittgenstein, of philosophical research, which is the most present in philosophical debates now, and a book in the aforementioned areas is not without its central ideas, as well as being an inspiration to its successors, such as Saul Kripke and Hilary Putnam ... and others. But the strange thing, which we hope to change with this approach, is that the Arab criticism of philosophical atheism relies on the writings of Karl Popper – a philosopher of science who uses metaphysics or religion as a servant of science! Not as a necessary origin of human cultural experience is not inferior to science, but rather to its rooting across all civilizations. Atheists, on the other hand, come up with an employment reading, though these interpretations are clearly opposed to Wittgenstein’s late ideas of research; for example, one who has read Daniel Dannett’s famous Atheist on Consciousness learns how he is influenced and employed by Wittgenstein’s ideas, and how he makes the potential definite in an atheistic direction. The result is that the book "Getgenstein" is an intellectual arsenal to confront modern atheism, and that much of the treatment of modern philosophical atheism dwells in it, but it is difficult to formulate and ideas, and can not be understood only by looking carefully, especially in the Arabic translation, although the research book has been translated twice, but such books are very difficult to translate, and translation needs intervention and innovation and distance from interpretation as much as possible. The translation of Azmi Islam is the best word, but it is translated from the English translation of the German text of the student "Getgenstein" "Anscombe", and has frequent criticisms and comments, compiled in the introduction to the 2007 edition, which combined the German and English text. As for the translation of "Abdul Razek Bennoor", although it is about German, but the interpretation is visible in it, and the references mentioned by the translator in the margin and in the introduction of the translation, mostly interpretive references, and naturally affected the understanding of the text, the book needs a unique and modern translation in the end, and in order to difficult to understand the book we have provided this important accessible portal. We chose this approach over others for a variety of reasons: the author’s statement, the order of her ideas, her objectivity, her discussion of the second part of the book – the philosophical psychology that he overlooks – and, most importantly, the author has an attitude of interpretation of the “Tginstein” texts that we think is fine; she is very careful about the proportion of any interpretation of the original text, and thus retains the innocence of the text as much as possible. In conclusion, we hope that “Tginstein’s” research will become the beginning of a rich, fully-constructed reading and employment of modern atheism criticism. Reza Zeidan Director of the Philosophical Research Department at the Brahin Center - Reza Zeidan. — Source: Brahin Center website - Posted on 2016-10-29 (archived at the Internet Archive) https://braheen.com/publications/intros/فتجنشتاين-والبحوث-الفلسفية-مقدمة-الناشر