Customer Reviews

1 Review
5 star:    (0)
4 star:
3 star:    (0)
2 star:    (0)
1 star:    (0)
Average Customer Review
Share your thoughts with other customers
Create your own review
Most Helpful First | Newest First

2 of 3 people found the following review helpful
4.0 out of 5 stars Brilliant but dated summary of our greatest descriptive psychologist, 10 Dec 2012
This review is from: Wittgenstein and the End of Philosophy: Neither Theory Nor Therapy (Paperback)
" But I did not get my picture of the world by satisfying myself of its correctness: nor do I have it because I am satisfied of its
correctness. No: it is the inherited background against which I distinguish between true and false."OC 94

"Superstition is nothing but belief in the causal nexus." TLP 5.1361

"Now if it is not the causal connections which we are concerned with, then the activities of the mind lie open before us." "The
Blue Book" p6 (1933)

"What we are `tempted to say' in such as case is, of course, not philosophy, but it is its raw material.
Thus, for example, what a mathematician is inclined to say about the objectivity and reality of mathematical facts, is not a
philosophy of mathematics, but something for philosophical treatment." PI 234

"We feel that even when all possible scientific questions have been answered, the problems of life remain completely untouched.
Of course, there are then no questions left, and this itself is the answer." TLP 6.52 (1922)

"Nonsense, Nonsense, because you are making assumptions instead of simply describing. If your head is haunted by
explanations here, you are neglecting to remind yourself of the most important facts."
Z 220

"Philosophy simply puts everything before us and neither explains nor deduces anything...One might give the name `philosophy' to what is possible before all new discoveries and inventions." PI 126

"The more narrowly we examine actual language, the sharper becomes the conflict between it and our requirement. (For the
crystalline purity of logic was, of course, not a result of investigation: it was a requirement.)"PI 107

"The wrong conception which I want to object to in this connexion is the following, that we can discover something wholly new.
That is a mistake. The truth of the matter is that we have already got everything, and that we have got it actually present; we
need not wait for anything. We make our moves in the realm of the grammar of our ordinary language, and this grammar is
already there. Thus, we have already got everything and need not wait for the future." (said in 1930) Waismann "Ludwig
Wittgenstein and the Vienna Circle (1979)p183

"Here we come up against a remarkable and characteristic phenomenon in philosophical investigation: the difficulty---I might
say---is not that of finding the solution but rather that of recognizing as the solution something that looks as if it were only a
preliminary to it. We have already said everything.---Not anything that follows from this, no this itself is the solution!....This is
connected, I believe, with our wrongly expecting an explanation, whereas the solution of the difficulty is a description, if we give
it the right place in our considerations. If we dwell upon it, and do not try to get beyond it." Zettel p312-314

"Our mistake is to look for an explanation where we ought to look at what happens as a `proto-phenomenon'. That is, where we
ought to have said: this language game is played." PI 654

"What we are supplying are really remarks on the natural history of man, not curiosities; however, but rather observations on
facts which no one has doubted and which have only gone unremarked because they are always before our eyes." RFM I p142

"Here the temptation is overwhelming to say something further, when everything has been described-Whence this pressure?

What analogy, what wrong interpretation produces it?" Z 313

"The aim of philosophy is to erect a wall at the point where language stops anyway." Philosophical Occasions p187

"The limit of language is shown by its being impossible to describe a fact which corresponds to (is the translation of) a sentence
without simply repeating the sentence (this has to do with the Kantian solution to the problem of philosophy)." CV p10(1931)


I will first give my view of W and then some specific comments on Hutto's book.

W's first book, the famous Tractatus (1922) was the only one published during his lifetime and is such an amazingly powerful
statement of (mostly) the mechanical version of mind that it continues to attract some of the best minds to this day (see my
other reviews for details). Though it became the foundation stone of logical positivism (essentially a precursor of behaviorism,
computer functionalism, strong AI, CTM and DST -see below), he later totally rejected it and his philosophy evolved into the most powerful dissection of behavior ever done. His next book, Philosophical Investigations (PI) was not published until 1953, 2
years after his death, and can be viewed as two quite different books. Part one is from his middle or W2 period and Part two is
from his final or W3 period (which overlaps extensively with his books LWPP1 and 2), when his ideas crystallized into a unique
and amazingly deep and prescient description of behavior not yet fully appreciated by even his most ardent admirers. Although
W wrote thousands of pages and is the most discussed philosopher in modern times, only a few have any real grasp of what he
did and how it anticipates in detail many of the latest advances in psychology and philosophy (descriptive psychology). It is essential to first read some of the commentaries on his work by others. One of the best is that of Daniele Moyal-Sharrock
(DMS) whose 2004 volume "Understanding Wittgenstein's On Certainty" is mandatory for every educated person, and perhaps the best starting point for understanding Wittgenstein, psychology, philosophy and life, since it explains the unconscious,
axiomatic structure of animal behavior. Next I would suggest the writings of Daniel Hutto, especially his "Wittgenstein and the
End of Philosophy"(2004). However (in my view) like all analyses, they fall far short of grasping his unique and revolutionary
advances in describing behavior by failing to put them in a broad evolutionary and contemporary scientific context, which I will
attempt in skeletal outline here. Finally, all of Searle should be read, with special attention to "Rationality in Action" and his
more recent works, in spite of the fact that he (like everyone in my view) does not really appreciate the full force of W's later
work, nor has he kept up with the very latest research in psychology. Though Searle does not say and seems to be unaware, his
work follows directly from that of W (as it must if W is correct), even though he often criticizes him or "damns with faint praise".

To say that Searle has carried on W's work is not to say that it is a direct result of W study, but rather that because there is only
ONE human psychology (for the same reason there is only ONE human cardiology), that anyone accurately describing behavior
must be voicing some variant or extension of what W said. I find most of Searle foreshadowed in W, including versions of the
famous Chinese room argument against Strong AI. Incidentally, if the Chinese Room interests you then you should read Victor
Rodych's xlnt ,but virtually unknown, supplement on the CR--"Searle Freed of Every Flaw". Rodych has also written a series
of superb papers on W's philosophy of mathematics --i.e., the EP (Evolutionary Psychology) of the axiomatic System 1 ability of
counting up to 3, as extended into the endless System 2 SLG's (Secondary Language Games) of math. I will also note that
nobody who promotes Strong AI, the multifarious versions of behaviorism, computer functionalis, CTM (Computational Theory
of Mind) and Dynamic Systems Theory (DST), seems to be aware that W's Tractatus is the most striking and powerful
statement of their viewpoint ever penned (i.e., behavior (thinking) as the logical processing of facts--i.e., information
processing). Of course later (but before the digital computer was a gleam in Turing's eye) W described in great detail why
CTM was an incoherent description of mind that must be replaced by psychology (or you can say this is all he did for the rest of
his life). Searle has long been the principal deconstructor of these mechanical views of behavior, but does not realize how
completely W anticipated him. See my reviews of Searle's works for more details.

Wittgenstein is for me easily the most brilliant thinker on human behavior of all time and PI is his most famous work. His work
as a whole shows that all behavior is an extension of innate true-only axioms (see his "On Certainty" for his final extended
treatment of this idea-and my review thereof for preparation) and that our conscious ratiocination (system 2) emerges from
unconscious machinations(system 1). His corpus can be seen as the foundation for all description of animal behavior, revealing
how the mind works and indeed must work. The "must" is entailed by the fact that all brains share a common ancestry and
common genes and so there is only one basic way they work, that this necessarily has an axiomatic structure, that all higher animals share the same evolved psychology based on inclusive fitness, and that in humans this is extended into a personality based on throat muscle contractions (language) that evolved to manipulate others (with variations that can be regarded as trivial).

Arguably, all of W's work and all useful discussion of behavior, is a development of or variation on these ideas. Another
major theme here, and of course in all discussion of human behavior, is the need to separate the genetically programmed automatisms, which underlie all behavior, from the effects of culture. Though few philosophers, psychologists, anthropologists,
sociologists etc., explicitly discuss this, it can be seen as the major problem they are dealing with. I suggest it will prove of the
greatest value to consider W's work and most of his examples as an effort to tease apart not only fast and slow thinking (e.g.,
perceptions vs dispositions--see below), but nature and nurture.

What he laid out in his final period (and throughout his earlier work in a less clear way) are the foundations of evolutionary
psychology (EP), or if you prefer, psychology, cognitive linguistics, intentionality, higher order thought or just animal behavior.
Sadly, almost nobody seems to realize that his works are a unique textbook of descriptive psychology that is as relevant now as
the day it was written. He is almost universally ignored by psychology and other behavioral sciences and humanities, and even
those few who have more or less understood him, have not realized the extent of his anticipation of the latest work on EP and
cognitive illusions (Theory of Mind, framing, the two selves of fast and slow thinking etc.,--see below).

I suggest the key to W is to regard his corpus as the pioneering effort in EP, seeing that he was describing the two selves and the
multifarious language games of fast and slow thinking, and by starting from his 3rd period works and reading backwards to the
proto-Tractatus. It should also be clear that insofar as they are coherent and correct, all accounts of behavior are describing the
same phenomena and ought to translate easily into one another. Thus the recently fashionable themes of "Embodied Mind"
and "Radical Enactivism" should flow directly from and into W's work. However, almost nobody is able to follow his example of
avoiding jargon and sticking to perspicuous examples, so even the redoubtable Hutto (see below) has to be heavily filtered to see
that this is true, and even he does not get how completely W has anticipated the latest work in fast and slow, two-self embodied thinking (acting).

W can also be regarded as a pioneer in evolutionary cognitive linguistics--the Top Down analysis of the mind and its evolution
via the careful analysis of examples of language use in context. He exposes the many varieties of language games and the
relationships between the primary games of the true-only unconscious, pre or protolinguistic axiomatic fast thinking of
perception, memory and reflexive emotions and acts (often described as the subcortical and primitive cortical reptilian brain
first-self, mirror neuron functions), and the later evolved higher cortical dispositional linguistic conscious abilities of believing,
knowing, thinking etc. that constitute the true or false propositional secondary language games of slow thinking that are the
network of cognitive illusions that constitute the second-self personality of which we are so enamored. He dissects hundreds of
language games showing how the true-only perceptions, memories and reflexive actions of system one grade into the thinking,
remembering, and understanding of system two dispositions, and many of his examples also address the nature/nurture issue
explicitly. With this evolutionary perspective, his later works are a breathtaking revelation of human nature that is entirely current and has never been equaled. Many perspectives have heuristic value, but I find that this evolutionary two systems view
not only lets one understand W, but cuts like a hot knife through the frozen butter of all discussions of behavior. Dobzhansky
famously commented: "Nothing in biology makes sense except in the light of evolution." And nothing in philosophy makes
sense except in the light of evolutionary psychology.

The common ideas (e.g., the subtitle of one of Pinker's books "The Stuff of Thought: language as a window into human
nature") that language is a window on or some sort of translation of our thinking or even (Fodor) that there must be some other
"Language of Thought" of which it is a translation, were rejected by W, who tried to show, with hundreds of continually
reanalyzed perspicacious examples of language in action, that language is the best picture we can ever get of thinking, the mind
and human nature, and W's whole corpus can be regarded as the development of this idea. He rejected the idea that the Bottom
Up approaches of physiology, experimental psychology and computation (e.g, Strong AI, DST, CTM, etc.) could reveal what his
Top Down deconstructions of Language Games (LG's) did. The principal difficulties he noted are to understand what is always
in front of our eyes (we can now see this as obliviousness to system 1) and to capture vagueness ("The greatest difficulty in these
investigations is to find a way of representing vagueness" LWPP1, 347). And so, speech (i.e., oral muscle contractions, the
principal way we can interact) is not a window into the mind but is the mind itself, which is expressed by acoustic blasts about
past, present and future acts (i.e., our speech using the later evolved Secondary Language Games (SLG's) of the Second Self--
the dispositions --imagining, knowing, meaning, believing, intending etc.). As with his other aphorisms I suggest one should take
seriously his comment that even if God could look into our mind he could not see what we are thinking--this should be the
motto of the Embodied Mind. (But He could see what we are perceiving, since perceptions, unlike thoughts, are mental states--this is not a theory but a fact about our grammar).

Some of W's favorite topics in his later second and his third periods are the different (but interdigitating) LG's of fast and slow
thinking (System 1 and 2 or roughly PLG's and SLG's), the epiphenomenality (and for most purposes the superficiality) of our
second self and mental life (i.e., of our personality), the impossibility of private language and the axiomatic structure of all
behavior. The PLG's are utterances by and descriptions of our involuntary, System 1, fast thinking, mirror neuron, true only,
nonpropositional, untestable mental states- our perceptions and memories and involuntary acts (including System 1 Truths and
UOA1 and Emotions 1-joy, love,anger) which can be described causally, while the evolutionarily later SLG's are expressions or
descriptions of voluntary, System 2, slow thinking, mentalizing neurons, testable true or false, propositional, Truth2 and UOA2
and Emotions 2-joyfulness, loving, hating, the dispositional (and often counterfactual) imagining, supposing, intending,
thinking, knowing, believing, etc. which can only be described in terms of reasons (i.e., it's just a fact that attempts to describe
System 2 in terms of neurochemistry, atomic physics, mathematics, just make no sense--see Searle for good disquisitions on
this). It is of course also not possible to describe the automatisms of System 1 in terms of reasons (e.g., `I see that as an apple
because...'), and as W has demonstrated repeatedly it is meaningless to give "explanations" with the proviso that they will make
sense in the future--`Nothing is hidden'--they make sense now or never!

A powerful heuristic is to separate behavior and experience into Intentionality 1 and Intentionality 2 (e.g., Thinking 1 and
Thinking 2, Emotions 1 and Emotions 2 etc.) and even into Truths 1 (T only axioms) and Truths 2 (empirical extensions or
"Theorems" which result from the logical extension of Truths 1). He recognized that `Nothing is Hidden'--i.e., our whole
psychology and all the answers to all philosophical questions are here in our language (our life) and that the difficulty is not to
find the answers but to recognize them as always here in front of us--we just have to stop trying to look deeper (e.g., "The
greatest danger here is wanting to observe oneself." LWPP1, 459).

Once we understand W, we realize the absurdity of regarding "language philosophy" as a separate study apart from other areas
of behavior, since language is just another name for the mind. And, when W says that understanding behavior is in no way
dependent on the progress of psychology (e.g., his oft-quoted assertion "The confusion and barrenness of psychology is not to be
explained by calling it a `young science' --but cf. another comment that I have never seen quoted "Is scientific progress useful
to philosophy? Certainly. The realities that are discovered lighten the philosophers task. Imagining possibilities." (LWPP1,
807). So, he is not legislating the boundaries of science but pointing out that our behavior (mostly speech) is the clearest picture
possible of our psychology and that all discussions of higher order behavior are plagued by conceptual confusions.
FMRI, PET, TCMS, iRNA, computational analogs, AI and all the rest are fascinating and powerful ways to extend our innate
axiomatic psychology, to provide the physical basis for our behavior and facilitate our analysis of language games which remain
unexplainable and unchanged. The true-only axioms, most thoroughly explored in `'On Certainty'', are W's (and later Searle'
s) "bedrock" or "background" i.e., evolutionary psychology, are traceable to the automated true-only reactions of bacteria and
their descendants (e.g., humans), which evolved and operate by the mechanism of inclusive fitness (IF)--see Bourke's superb
"Principles of Social Evolution". W insisted that we should regard our analysis of behavior as descriptions rather than

explanations but of course these too are complex language games and one person's description is anothers explanation.
Beginning with their innate true-only, nonempirical (automated and nonchangeable) responses to the world, animals extend
their axiomatic understanding via deductions into further true only understandings ("theorems" as we might call them, but this
is a complex language game even in the context of mathematics). Tyrannosaurs and mesons become as unchallengeable as the
existence of our two hands or our breathing. This dramatically changes ones view of human nature. Theory of Mind (TOM) is
not a theory at all but a group of true-only Understandings of Agency (UOA a term I devised 10 years ago) which newborn
animals (including flies and worms if UOA is suitably defined) have and subsequently extend greatly (in higher eukaryotes).
However as I note here W made it very clear that for much of intentionality there are System 1 and System 2 versions (language
games)-the fast unconscious UOA1 and the Slow conscious UOA2 and of course these are heuristics for multifaceted

The "Theory" of Evolution ceased to be a theory for any normal, rational, intelligent person before the end of the 19th century
and for Darwin at least half a century earlier. One CANNOT help but incorporate T. rex and all that is relevant to it into our
true only background via the inexorable workings of EP. Once one gets the logical (psychological) necessity of this it is truly
stupefying that even the brightest and the best seem not to grasp this most basic fact of human life (with a tip of the hat to
Kant, Searle and a few others) which was laid out in great detail in "On Certainty". Incidentally, the equation of logic and our
axiomatic psychology is essential to understanding W and human nature (as DMS, but afaik nobody else, points out).

So, most of our shared public experience (culture) becomes a true-only extension of our axiomatic EP and cannot be found
mistaken without threatening our sanity. Football or Britney Spears cannot just vanish from my or our memory and vocabulary
as these concepts, ideas, events, developed out of and are tied to countless others in the true only network that begins with birth
and extends in all directions to encompass much of our awareness and memory. A corollary, nicely explained by DMS and
elucidated in his own unique manner by Searle, is that the skeptical view of the world and other minds (and a mountain of other
nonsense including the Blank Slate) cannot really get a foothold, as "reality" is the result of involuntary fast thinking axioms
and not testable true or false propositions.

I think it is clear that the innate true-only axioms W is occupied with throughout his work, and almost exclusively in OC (his
last work `On Certainty'), are equivalent to the fast thinking or System 1 that is at the center of current research (e.g., see
Kahneman--"Thinking Fast and Slow", but he has no idea W laid out the framework some 75 years ago), which is involuntary
and unconscious and which corresponds to the mental states of perception (including UOA1) and memory and involuntary acts,
as W notes over and over in endless examples. One might call these "intracerebral reflexes"(maybe 99% of all our cerebration
if measured by energy use in the brain). Our slow or reflective, more or less "conscious" (beware another network of language
games!) second-self brain activity corresponds to what W characterized as "dispositions" or "inclinations", which refer to
abilities or possible actions, are not mental states, and do not have any definite time of occurrence. But disposition words like
"knowing", "understanding", "thinking", "believing", which W discussed extensively, have at least two basic uses. One is a
peculiar philosophical use (but graduating into everyday uses) exemplified by Moore (whose papers inspired W to write OC),
which refers to the true-only sentences resulting from direct perceptions and memory, i.e., our innate axiomatic System 1
psychology (`I know these are my hands'), and the a second one which is their normal use as dispositions, which can be acted out
and which can become true or false (`I know my way home').

The investigation of involuntary fast thinking has revolutionized psychology, economics (e.g., Kahneman's Nobel prize) and
other disciplines under names like "cognitive illusions", "priming", "framing", "heuristics" and "biases". Of course these too
are language games so there will be more and less useful ways to use these words, and studies and discussions will vary from
"pure" System 1 to combinations of 1 and 2 (the norm as W made clear), but presumably not ever of slow System 2
dispositional thinking only, since any System 2 thought or intentional action cannot occur without involving much of the
intricate network of "cognitive modules", "inference engines", "intracerebral reflexes", "automatisms", "cognitive axioms",
"background" or "bedrock" (as W and later Searle call our EP).

One of W's recurring themes was what is now called Theory of Mind (TOM), or as I prefer Understanding of Agency (UOA),
but of course he did not use these terms, which is the subject of major research efforts now. I recommend consulting the work of
Ian Apperly, who is carefully dissecting UOA1 and 2 and who has recently become aware of Hutto, since Hutto has now
characterized UOA1 as a fantasy (or rather insists that there is no `Theory' nor representation involved in UOA1--that being
reserved for UOA2). However, like other psychologists, Apperly has no idea W laid the groundwork for this between 60 and 80
years ago.

Another point made countless times by W was that our conscious mental life is epiphenomenal in the sense that it does not
accurately describe nor determine how we act. It is an obvious corollary of his descriptive psychology that it is the unconscious
automatisms of System 1 that dominate and describe behavior and that the later evolved conscious dispositions (thinking,
remembering, loving, desiring, regretting etc.) are mere icing on the cake. This is most strikingly borne out by the latest
experimental psychology, some of which is nicely summarized by Kahneman in the book cited (see e.g., the chapter `Two
Selves', but of course there is a huge volume of recent work he does not cite and an endless stream of pop and pro books
issuing). It is an easily defensible view that most of the burgeoning literature on cognitive illusions, automatisms and higher
order thought is wholly compatible with and straightforwardly deducible from W.

Regarding my view of W as the major pioneer in EP, it seems nobody has noticed that he very clearly explained several times
specifically and many times in passing, the psychology behind what later became known as the Wason Test--long a mainstay of
EP research.

Finally, let me suggest that with this perspective, W is not obscure, difficult or irrelevant but scintillating, profound and crystal
clear, that he writes aphoristically and telegraphically because we think and behave that way, and that to miss him is to miss one
of the greatest intellectual adventures possible.

Perhaps the leading exponent of W's ideas on the language games of inner and outer (the `Two Selves' operation of our
personality or intentionality or EP etc. ) is the prolific Daniel Hutto (DH). His approach is called `Radical Enactivism' and is
well explained in numerous recent books and papers. It is a development of or version of the Embodied Mind ideas now current
and, cleansed of its jargon, it is a straightforward extension of W's 2nd and 3rd period writings (though Hutto seems only
intermittently aware of this). He is also author of the best deconstructions I know of Dennett's preposterous claim to be
following in W's footsteps (in fact Dennett is just repeating most of the classic mistakes in grandiose fashion and hasn't a clue
about W) and of Fodor's LOT and other nonsense. But of course one must read Searle too on all these issues and the title of his
famous review of Dennett's book says it well "Consciousness Explained Away" which also characterizes much of the writing on
this topic. Incidentally, unlike most philosophers and other scholars, who make little or no effort to give the general public
access to their papers, Hutto has put nearly every paper (though of course often just proofs and not the final paper) free online
at [...]

`Wittgenstein and the End of Philosophy:Neither Theory nor Therapy' (WEP) is now a decade old and I'm sure Hutto would
revise it considerably. Some of his recent papers are much more stimulating and up to date than almost anything here. This
second edition has a new final chapter which is mostly used to rebut various comments about the first edition by Rupert Read. I
thoroughly agree with the rebuttal. The book is intended for philosophers, so there is much nitpicking about what Brandom or
Rorty or Davidson said in comparison with W's views. If one accepts my views as stated above there is very little interest in
such discussions for the same reasons that there is little in most philosophy.

The first 3 chapters deal mostly with early W's views and how they relates to Russell, Frege, Kant, Hegel etc., but for me all
such chitchat is of no interest as it merely compares their confusions with his while trying to mine W for some gems that show
the beginnings of his later ideas. If you have limitless time and energy dig in but otherwise you can skip them. Chapter 4 which
moves into W's later work was mainly interesting to me for its deconstruction of behaviorism and of Dennett, who, while
presenting himself as an advanced evolutionist and Wittgensteinian, writes non-Wittgensteinian claptrap in nearly every
paragraph including this stupefying anti-evolutionary BS (Blank Slateist) characterization of consciousness as `largely a
product of cultural evolution that gets imparted to brains in early training' and who, to my knowledge(and like most
philosophers) shows no understanding whatsoever of the true-only axiomatic structure of System 1 and its cofunctioning with
the dispositional System 2 which W laid out in his later work and which is central to the modern study of behavior. Likewise he
does more or less reasonable decon of Kripke who, though brilliant enough to devise a new proof of Godel's Incompleteness

Theorem and make major contributions to modal logic, totally failed to understand W's later work, attributing a cultural
dispositional (i.e., System 2) solution to skepticism and the rule following paradox (e,g., quss/plus etc., which was by the way not
original with Kripke but laid out several times with great clarity by W) to W who destroyed them with his elaboration of the
shared, genetically automated functioning of System 1. The community does not have to agree on any rules of real importance
since the unconscious automatic operation of System 1 guarantees we follow them and any rules we are aware of and do have to
agree on are the secondary trivia that constitute culture.

Unfortunately Hutto had not yet arrived at his Radical Enactivism, so much time is wasted on McDowell and Brandom and of
course none of them to this day have totally digested the later W and his prescient analysis of automatic behavior-so fully in
tune with contemporary research. Nor is there any discussion of Searle's groundbreaking and completely Wittgensteinian
(unwittingly) disquisitions on the Construction of Social Reality. Thus his chapters 5 and 6 on Realism and Idealism etc.,
though superb for 2002, need a complete rewrite from the modern viewpoint I have set forth above (or something like it). Much
time is wasted on Davidson and Williams, etc. but one can endure them for Hutto's brilliant analyses and the frequent quotes
from W. The last chapter gives Read the counterblast he deserves and permits a slight update to 2006. Overall a lovely book
and I eagerly await the third edition which I hope will ensue.
Help other customers find the most helpful reviews 
Was this review helpful to you? Yes No

Most Helpful First | Newest First

This product

Wittgenstein and the End of Philosophy: Neither Theory Nor Therapy
Wittgenstein and the End of Philosophy: Neither Theory Nor Therapy by Daniel D. Dr Hutto (Paperback - 10 Nov 2006)
In stock
Add to basket Add to wishlist
Only search this product's reviews