{"id":289898,"date":"2026-02-02T00:25:27","date_gmt":"2026-02-02T00:25:27","guid":{"rendered":"https:\/\/theprisma.co.uk\/?p=289898"},"modified":"2026-01-31T04:26:32","modified_gmt":"2026-01-31T04:26:32","slug":"wittgenstein-comienzo-y-final","status":"publish","type":"post","link":"https:\/\/theprisma.co.uk\/es\/2026\/02\/02\/wittgenstein-comienzo-y-final\/","title":{"rendered":"Wittgenstein: comienzo y final"},"content":{"rendered":"<p><em>El comienzo es el \u00abTractatus logico-philosophicus\u00bb de Wittgenstein, en 1922, y el final llega con sus \u00faltimas notas, escritas entre 1949 y el 27 de abril de 1951, dos d\u00edas antes de su muerte.<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"color: #003366;\"><strong><img loading=\"lazy\" decoding=\"async\" class=\" wp-image-289892 alignright\" src=\"https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/front-cover-1.jpg\" alt=\"\" width=\"255\" height=\"383\" srcset=\"https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/front-cover-1.jpg 333w, https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/front-cover-1-133x200.jpg 133w\" sizes=\"auto, (max-width: 255px) 100vw, 255px\" \/>Sean Sheehan<\/strong><\/span><\/p>\n<p>&nbsp;<\/p>\n<p>Estas \u00faltimas notas se reunieron en forma de libro y se les dio el t\u00edtulo \u00ab<em>Sobre la certeza<\/em>\u00ab. Nuevas traducciones de ambos libros y un estudio sobre Wittgenstein de Sandra Laugier ofrecen formas frescas de abordar a uno de los principales fil\u00f3sofos (\u00bf<em>el<\/em>\u00a0principal?) del siglo XX.<\/p>\n<p>El t\u00edtulo intimidante \u00ab<em>Tractatus logico-philosophicus<\/em>\u00bb no deber\u00eda disuadir a los lectores de conectar con algunas de sus ideas centrales, como la afirmaci\u00f3n de que lo que uede\u00a0<em>mostrarse<\/em>\u00a0no puede\u00a0<em>decirse<\/em>. Una persona muestra su dignidad o su amor por otra m\u00e1s por lo que hace que hablando o proclam\u00e1ndolo; \u00bfno es esta la deficiencia en la pr\u00e1ctica que algunos tienen de decir &#8216;te quiero&#8217; al final de una llamada telef\u00f3nica? La idea radical es que lo que se muestra no surge de la interioridad de una persona y de una decisi\u00f3n tomada en su interior; est\u00e1 ah\u00ed en lo que se hace, en el exterior.<\/p>\n<p>El libro de Laugier ayuda al lector a comprender el\u00a0<em>Tractatus<\/em>\u00a0y su explicaci\u00f3n de c\u00f3mo la forma en el lenguaje muestra lo que dice, coloc\u00e1ndolo ante nuestros ojos \u00absin el resto de nada oculto\u00bb. El lenguaje se despsicologiza y el significado se vuelve situacional, lo que lleva a la posterior admisi\u00f3n de Wittgenstein de que estaba equivocado al pensar \u00abque el an\u00e1lisis l\u00f3gico ten\u00eda que sacar a la luz lo que estaba oculto (como lo hace el an\u00e1lisis qu\u00edmico y f\u00edsico)\u00bb.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-289890 alignright\" src=\"https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/front-cover-2-1.jpg\" alt=\"\" width=\"260\" height=\"388\" srcset=\"https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/front-cover-2-1.jpg 260w, https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/front-cover-2-1-134x200.jpg 134w\" sizes=\"auto, (max-width: 260px) 100vw, 260px\" \/>Como dice Laugier, la filosof\u00eda posterior de Wittgenstein trata de definir el significado sin recurrir a intenciones o psicolog\u00eda. Los procesos mentales no se niegan, pero lo crucial es c\u00f3mo el uso del lenguaje no enaltece una vida interior que sea\u00a0<em>privada<\/em>.<\/p>\n<p>El sentido y el significado surgen dentro de lo que \u00e9l llama &#8216;juegos de lenguaje&#8217; y nuestras &#8216;formas de vida&#8217;.<\/p>\n<p>Las cuestiones del conocimiento, la creencia y la certeza adquieren un valor antropol\u00f3gico que supera las exploraciones de la interioridad de una persona, y la nueva edici\u00f3n de \u00ab<em>Sobre la certeza<\/em>\u00bb de Hacker lleva esto a primer plano.<\/p>\n<p>En una de las observaciones ausentes en ediciones anteriores, Wittgenstein se\u00f1ala que, aunque el dolor se expresa en la expresi\u00f3n facial, solo puede describirse con la palabra &#8216;doloroso&#8217;, dando primac\u00eda a la imagen de un sentimiento privado; pero, como dice Laugier, \u00ab<em>Interior<\/em>\u00a0no significa nada&#8230; sin\u00a0<em>exterior<\/em>\u00ab. La interrelaci\u00f3n est\u00e1 ligada a la posterior referencia de Wittgenstein a la &#8216;gram\u00e1tica&#8217; de un lenguaje.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignleft wp-image-289888\" src=\"https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/Wittgenstein-front-cover-3.jpg\" alt=\"\" width=\"306\" height=\"459\" srcset=\"https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/Wittgenstein-front-cover-3.jpg 602w, https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/Wittgenstein-front-cover-3-133x200.jpg 133w, https:\/\/theprisma.co.uk\/wp-content\/uploads\/2026\/01\/Wittgenstein-front-cover-3-431x647.jpg 431w\" sizes=\"auto, (max-width: 306px) 100vw, 306px\" \/>El conocimiento suele considerarse una creencia verdadera justificada, pero cuando, por ejemplo, creemos o sabemos que el mundo exist\u00eda antes de que naci\u00e9ramos, \u00bfen qu\u00e9 sentido es esto conocimiento o certeza? Estamos seguros de nuestra creencia, pero no porque, despu\u00e9s de considerar el asunto, hayamos alcanzado un estado de conocimiento. Despu\u00e9s de todo, \u00bfcu\u00e1les ser\u00edan los motivos para dudarlo?: \u00abHay casos en los que la duda no es razonable, pero otros en los que parece l\u00f3gicamente imposible\u00bb (\u00ab<em>Sobre la certeza<\/em>\u00ab).<\/p>\n<p><em>\u00abTractatus logico-philosophicus\u00bb<\/em>, traducido y presentado por Damion Searls, es publicado por\u00a0<a href=\"https:\/\/wwnorton.com\/books\/9781324092438\">Liveright<\/a>; \u00ab<em>Sobre la certeza: La nueva traducci\u00f3n<\/em>\u00ab, traducido y editado por P.M.S. Hacker, es publicado por\u00a0<a href=\"https:\/\/www.wiley.com\/en-ie\/On+Certainty%253A+The+New+Translation-p-9781394324644\">Wiley Blackwell<\/a>; <em>\u00abWittgenstein: Los sentidos del uso\u00bb<\/em>, de Sandra Laugier, es publicado por\u00a0<a href=\"https:\/\/press.uchicago.edu\/ucp\/books\/book\/chicago\/W\/bo250887927.html\">The University of Chicago Press<\/a>.<\/p>\n<p><span style=\"color: #003366;\"><strong>(Traducido pro Camila Marquez)<\/strong><\/span><\/p>\n<div class=\"twttr_buttons\"><div class=\"twttr_twitter\">\n\t\t\t\t\t<a href=\"http:\/\/twitter.com\/share?text=Wittgenstein%3A+comienzo+y+final\" class=\"twitter-share-button\" data-via=\"\" data-hashtags=\"\"  data-size=\"default\" data-url=\"https:\/\/theprisma.co.uk\/es\/2026\/02\/02\/wittgenstein-comienzo-y-final\/\" data-dnt=\"true\" data-related=\"\" target=\"_blank\">Tweet<\/a>\n\t\t\t\t<\/div><\/div>","protected":false},"excerpt":{"rendered":"<p>El comienzo es el \u00abTractatus logico-philosophicus\u00bb de Wittgenstein, en 1922, y el final llega con sus \u00faltimas notas, escritas entre 1949 y el 27 de abril de 1951, dos d\u00edas antes de su muerte. &nbsp; Sean Sheehan &nbsp; Estas \u00faltimas notas se reunieron en forma de libro y se les [&hellip;]<\/p>\n","protected":false},"author":9,"featured_media":289899,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24,14,7,26],"tags":[],"class_list":["post-289898","post","type-post","status-publish","format-standard","has-post-thumbnail","category-cultura","category-en-foco","category-opinion","category-paginas"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.6 - 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