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A few random questions (Some are offtopic from Metaphysics)

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I was reading in my book titled The oxfords illustrated history of western philosophy, and a few questions arose. Could i please if possible have some recommended readings as well so i can become aware of my flaws in what i think? Pretty much to clarify.

1: Why did wittgenstein reject the kind of metaphysics in which masqueraded as a super-science?
2: Why shouldn't philosophy be in metaphysics or any other science? Isn't philosophy a branch of social sciences?
3: Why is it valid to think that an aspect is truely "listening" if the two entities share similar experience patterns?
4: Why is wittgenstein considered a philosophers philosopher? Isn't that contradicting because hes a philosopher himself? Is he teaching himself?
5: Do people truely not make mistakes (Which means they are perfect) when they master something? Was wittgenstein valid in his assumption?
6: How did the republic by Plato really influence state governments? Did it aspire other regions to take up his ideals on a "perfect" government?

Sorry if im asking inadequate questions, im pretty new to philosophy (only 10 months? in and im 14 years of age) Thanks for the input!

@Paggos,

WOW! Far from inadequate are your questions.
I hope you realise that to answer each question properly will take---to put it mildly---several paragraphs. I suspect, moreover, that different Members will be able,based on their knowledge and reading, to answer one or two of the questions. Also, these are the kinds of questions that may receive different "answers" depending on who responds.
Thanks for the great questions. I will think about some of them and frame a reply. I hope other Members will do the same.
Regards,
John

@Paggos,

Paggos;74066 wrote:

4: Why is wittgenstein considered a philosophers philosopher? Isn't that contradicting because hes a philosopher himself? Is he teaching himself?

Wittgenstein is often considered a Philosophers Philosopher mainly for two reasons his work has been extremely influential in recent Philosophy, exerting huge influence over many academic Philosophy departments, it is common for many Philosophy departments to have at least one member who is involved in active research on Wittgenstein. Also Wittgenstein's work is a let less appealing to many people who arent very into Philosophy. For example his work has far less a wide appeal than say Nietzsche's, Sartre, Camus or even some of Russell's more popular works of Philosophy, this is I believe partly due to the style of Wittgenstein's writting which consists of numbered propositions in the Tractatus and then numbered statements in his later work and the other is partly due to his content which is very engaging for those who become engrossed in Philosophy, but probably lacks appeal to many more general readers.

Paggos;74066 wrote:

1: Why did wittgenstein reject the kind of metaphysics in which masqueraded as a super-science?

Wittgenstein felt that metaphysical statements did not meet the criteria for being meanigful utterance, due to Metaphysical statements not being either analytic or verifiable by empirical study. I think proposition 6.53 of the Tractatus sum's up the early Wittgenstein's views on Metaphysics.
6.53 The correct method in philosophy would really be the following:
to say nothing except what can be said, i.e. propositions of natural
science--i.e. something that has nothing to do with philosophy--and
then, whenever someone else wanted to say something metaphysical, to
demonstrate to him that he had failed to give a meaning to certain signs
in his propositions. Although it would not be satisfying to the
other person--he would not have the feeling that we were teaching him
philosophy--this method would be the only strictly correct one.

It is also important to remember that Wittgenstein himself was rather passionate in his Religous belief's and felt that when people made Metaphysical utterances they were muddying the waters and the most important things in life were exactly the things that could not be said. 'When the answer cannot be put into words, neither can the question be put into words. The riddle does not exist. If a question can be framed at all, it is also possible to answer it.'

Both of these thread's are somewhat relevant to the questions you pose
http://www.philosophyforum.com/forum/philosophy-forums/philosophers/twentieth-century-philosophers/ludwig-wittgenstein/3024-ludwig-wittgenstein-introduction.html
http://www.philosophyforum.com/forum/philosophy-forums/philosophers/twentieth-century-philosophers/ludwig-wittgenstein/3675-wittgensteins-conception-philosophy.html

@RDanneskjld,

Thank you for the answers! I'm really into philosophy, and this shall help me. I'm kind of trying to get interested in political philosophy though, thanks again!

@Paggos,

Paggos;74066 wrote:

2: Why shouldn't philosophy be in metaphysics or any other science? Isn't philosophy a branch of social sciences?

I'd put it the other way around: metaphysics should not be in philosophy. I think it was David Hume who first said that metaphysics was meaningless, claiming that all books on metaphysics should be "condemned to the flames" or something like that.

This article covers metaphysics and why metaphysics, however the term is understood, is impossible. It will probably prove to be a challenge for someone new to philosophy (as it challenges me even now when I re-read it), but it is a wonderful article.

Metaphysics (Stanford Encyclopedia of Philosophy)

Inwaggen, the author, also has a little book called Metaphysics that covers the same material in more depth, and might be useful to you if you can find it. I have a copy around here somewhere; it really is a great little introduction to metaphysics, even though the author has a definite bias.

Paggos;74066 wrote:

6: How did the republic by Plato really influence state governments? Did it aspire other regions to take up his ideals on a "perfect" government?

Plato's Republic is one of the most influential political works in western thought, and one of the most influential western works of any genre (the Republic covers more than just politics). Essentially everything on politics that came after this work owes a debt to Plato's classic.

@Paggos,

Paggos;74066 wrote:

2: Why shouldn't philosophy be in metaphysics or any other science? Isn't philosophy a branch of social sciences?

I don't know where I got this from, but I've always seen all sciences as branches of philosophy. What is philosophy but an indepth abstract hypothesis, preceeding scientific investigation? In other words, philosophy is the catalyst for all scientific study.

In addition, science is probably best seen as the synthesis between empirical knowledge and pure knowledge, while metaphysics aims to gain knowledge only through pure reason.

@parker pyne,

parker pyne;74696 wrote:

In addition, science is probably best seen as the synthesis between empirical knowledge and pure knowledge, while metaphysics aims to gain knowledge only through pure reason.

I wouldn't say just through pure reason, but intuition as well. Metaphysics has much to do with intuition as it does reason. I think it is something that attempts to synthesize those two key features of the human mind.

@Paggos,

Q2.Since philosophy provides and secures the ground of science, it cannot be a branch of science.
Q3. Can this question be rephrased?
Q6. Plato, as did many others during this period, looked to Sparta as a model of social and political stability. Since he linked his practical politics to metaphysical truths (e.g., philosopher-kings) and the guidance of the state to wisdom, his actual influence in the world of affairs was minimal. Far more important, however, was his marking out the domain and questions of political philosophy as such.

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