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Instead of engaging with theses and arguments, philosophy should be therapeutical and deconstructive, helping us get rid of assumptions that lead us to philosophical problems in the first place. To defend a modestly traditional conception of philosophy as a systematic, argumentative practice employing theses and arguments supporting those theses is not to be a dogmatic believer in any particular philosophical system.

As a brief illustration of this, I suggest that, despite his criticism of traditional ways of doing philosophy, Wittgenstein can be seen as employing Kantian-styled transcendental arguments e. A private language would not be a language at all; as Wittgenstein notes, rules cannot be followed privately. Deconstruction should always be followed by reconstruction.

For example, while Dewey devastatingly deconstructs a whole set of traditional philosophical dualisms — e.

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It thinks before looking, to use a Wittgensteinian phrase; or, to adopt a Peircean expression, it blocks the road of inquiry. Our philosophical inquiries often need both deconstruction and reconstruction; therefore, to narrow-mindedly restrict proper philosophizing to one of these impedes philosophical understanding. Here pragmatism, also Wittgensteinianized pragmatism, can reaffirm its role — emphasized by, e. Moreover, following Goodman again, we should recognize that the commitment to the philosophical importance of religion is shared by Wittgenstein and James, as well as by most other pragmatists, even though few pragmatists have straightforwardly defended any traditional religious worldview.

Such certainties are, rather, themselves habits of action, combining propositional and non-propositional elements cf. They are not immune to criticism, because our lives and their contexts can and do change, requiring us to modify the concepts and language-games including religious ones we may employ to make sense of those lives.

In addition, for instance, process-theological reconstruals of the divinity might be worth exploring from both pragmatist and Wittgensteinian perspectives. These are two sides of the same coin and equally important as parts of a philosophico-theological search for an ever deeper understanding of religion.

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This paper, however, cannot develop these themes any further. I do not think I have offered any fundamentally new interpretation of Wittgenstein or the pragmatists ; this paper has only offered a proposal to consider these philosophical frameworks together in a certain way. In particular, while philosophical thought must obviously make distinctions and use them for specific purposes, it is crucially important to move beyond the dichotomies briefly discussed in sections above, as such oppositions tend to hinder philosophical progress instead of enhancing philosophical understanding.

Goodman , we may see Wittgenstein as offering a pragmatist or at least pragmatic answer to a transcendental question concerning the very possibility of meaning. He argues — in his own peculiar non-linear way — throughout his late works that the possibility of language and meaning is non-foundationally, fallibly grounded in public human practices, or forms of life, within which language is used, that is, practices, or perhaps better, habits of action whose radical contingency and continuous historical development are among their key features.

As I have suggested, Wittgenstein poses transcendental questions e. Moreover, it goes very well together with this Kantian-cum-pragmatist approach to resist any strict, essentialistic dichotomy between the ontological structure of the world itself and the conceptual structure we impose on the world through our language-games, and to endorse the moderately constructivist view that the world we live in is to a considerable extent constituted by our categorizing it in terms of our language-use.

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1. Historical Developments

Anscombe, Chicago, University of Chicago Press. See, however, also Ben-Menahem On the other hand, some of the more recent interpreters who find connections between Wittgenstein and pragmatism fail to consider Wittgenstein in relation to the historical pragmatist tradition. On the pragmatic method or pragmatist principle, see, e. Accordingly, Heidegger seems to deny the necessary mechanics 17 of the existential: the dialectic that always goes on with the for-itself creating and objectifying the other cf.

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  6. Sartre while never allowing itself to be more or less fully objectified. However, the dialectic, again, seems to be missing, the historical fact of conflict, from the individual to the collective level, ubiquitous if not absolutely existentially inevitable. Despite these distinctions, seemingly by consensus Sartre has been bypassed by Heidegger.

    Roughly since the s the currents in Continental philosophy have flowed much more from Heidegger than from Sartre. Is this fair or correct, that is, true to the continuing impulse in this centrally important philosophical tradition? Why does consensus have it that Heidegger has carried the day? In a formal sense, it may be that because it could be argued that we have no epistemological or ontological grounds ultimately on which to base decisions about dualities or partialities as opposed to holisms, Sartre operates on artificial assumptions. What is the self?

    Does it exist? Specifically, does Sartre continue from Husserl to assume a transcendental ego?