An Ethics of Courage and Honesty in Wittgenstein and Heidegger

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I use Heidegger’s early thoughts about anxiety and authenticity to read Wittgenstein’s later work as a kind of performative ethics. Although overt discussions of ethics largely disappear from Wittgenstein’s later writings, these works can be read as exercises in radical philosophical honesty, by exposing the pictures he tacitly relies on to pretend to know more than he does. Being and Time gives up on the traditional ethical project of offering specific recommendations for what to do or how to live, and turns that lack of answers itself into the answer. The one thing we know about morality is that there is nothing to know about morality, at least in the traditional sense of transcendent values; we must honestly and courageously own up to the fact that there are no given answers, that our being remains forever unsettled. In other words, the absence of objective values gives rise to one objective value: the courage to face and face up to this absence. Wittgenstein too seeks an attitude of metaphysical humility, an admission that traditional philosophical questions have no answers, that they must be dissolved instead of solved. The Investigations can be seen as one long confession that his previous philosophizing had not been honest, that he had claimed to know things he didn’t know, deep secrets about truth and reality he couldn’t know because they weren’t there to be known. Much of Wittgenstein’s later work consists in precise descriptions of the mental images and analogies he associates with various phrases which led him to think that he had grasped deep metaphysical truths. His readers, recognizing similar notions occurring in their own thoughts, can then realize what flimsy support their own ideas have, thus exchanging their disguised nonsense for patent. This self-examination can be seen as an exercise in radical philosophical honesty that courageously gives up illusions, clearing up linguistic confusions in service to an ethical endeavor.

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