ABSTRACT

Strongly connected to the notion of human consciousness is that of language. Linguists and philosophers continue to debate the nature of consciousness and language given the role that each must play if humans are to inquire and create. Chomsky is of the view that language is a biological function of human growth in the same way that arms are produced rather than wings. This notion of language should not be confused with the rule and procedures that have been developed to govern reading and writing. Additionally, in one of his most famous statements, Wittgenstein proclaimed enigmatically, ‘Whereof one cannot speak, thereof one must be silent.’ This declaration has a number of interpretations regarding Wittgenstein’s attempts at relating reality, language and meaning, all of which can be contested. For the purposes of this book, the statement will be considered as an attempt to show the difference between science and metaphysics, the former being concerned with facts and explanations and the latter with understandings abstracted from experience regarding the nature of being and of humanity. Wittgenstein’s views of religion are a little obscure, but falling into the category of metaphysics, indicate an interest in contrasting viewpoints that are essentially scientific or metaphysical. Publication of the Tractatus in 1923 following the carnage of World War 1 and the continuing development of modern science, would necessarily raise questions regarding human purpose and being and whether answers to these problems and anxieties would more likely be found from direct experience and analysis, or from internal belief and thought. Wittgenstein may be saying that human perceptions and creations of beauty, poetry, compassion, sadness and of truth itself, do not come from strict analysis of experience of the physical world, but occur through human dispositions to embrace the world and each other. For example, the beauty of a rainbow is not taught through reading, instruction by experts or analysis of the colour spectrum, but occurs to us almost instantaneously as we observe a rainbow and its features. Walking into the ocean tells the young child about the properties of water even before there are words to connect. Feeling close to another person is often difficult to explain and words may seem inadequate, yet the feeling and emotion are known. Wittgenstein may be saying therefore that science seeks to describe, denote and explain in some areas of human life, but in others that go to the very depths of being human, we need to leave well alone. Could Wittgenstein be saying that science provides one path to meaning, religion another and that they exist in parallel? A neoliberal approach to education may not consider these considerations necessary, but for a pragmatic and intersubjective praxis, they are essential.