It is important to distinguish between certainties as background elements that are constitutive for a certain (set of) practice(s); and ‘ineffable’ knowledge, such as knowing what a game is, how a clarinet sounds. These are really two different kinds of cases, and they should be kept apart. The latter are active within a language game, they can be conveyed, taught, tested; only not by means of explicit definitions and descriptions. The former are not active, but constitutive; they are not taught, not tested.
Martin Stokhof from: Aantekeningen/Notes date: 10/06/2019
Why would the ineffability of ethics preclude ethical judgments? Of course, if we construct ‘judgment’ as ‘meaningful proposition’ the answer is obvious, but we do not need to do that. Couldn’t a judgment take on a different form, say that of an action, or an attitude? Or do we lack objective criteria for two such judgments to be the same, i.e., wouldn’t we be able to decide whether we agreed on the ethical aspect of an action unless we were able to discuss it? But why would that be the case? (And why think that the ability to discuss does come with any guarantee?)
Although the mark of a happy life can not be expressed, it must be an intrinsic aspect of our actions, not something over and above them. And that suggests that it is accessible even though it is ineffable. In general the question whether we need a verbally explicit statement of ethical principles must be distinguished from the question whether there can be such a statement. For if the answer to the first is negative, the answer to the second becomes immaterial from an ethical point of view. Whether we can do without verbalisations presumably depends on whether other means of conveying ethical principles are available. Would poetry, music, action itself, qualify?
Could we say that the ‘experiences of the second kind’ that Wittgenstein mentions in ‘A Lecture on Ethics’ (i.e., not experiences of facts in the world, but experiences that pertain to the world as such), although ineffable, do have an intersubjective potential? I.e., they point towards similar experiences other people may have had in virtue of which they are able to understand what Wittgenstein is aiming at? That would go beyond the mere recognition of other subjects as willing subjects, since it would actually differentiate between people, and could be the basis of moral conversation (instruction, etc.)
Martin Stokhof from: EOL Discussion Board date: spring 2004
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