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Quote by Umberto Eco

“Learning is not like a coin, which remains physically whole even through the most infamous transactions; it is, rather, like a very handsome dress, which is worn our through use and ostentation.”

Quote by Umberto Eco

Book:The Name of the Rose
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Work

The Name of the Rose

This novel delves into the life of a young monk who becomes entangled in the political intrigue of the Catholic Church during the 13th century. It examines the conflict between the purity of faith and the corrupting influence of power, offering a rich tapestry of historical detail and moral complexity. more

Author

Umberto Eco
Umberto Eco

Italian essayist, scholar, and critic. Umberto Eco is renowned for his unique literary style and profound academic background. His works integrate history, philosophy, literature, and semiotics, with his most famous novel being 'The Name of the Rose'. more

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“Even if we restrict ourselves to the comparatively limited conceptual repertoire for talking about such matters that early Wittgenstein makes available, we may already say this: in order to learn a first language, the potential speaker needs not only to learn to see the symbol in the sign, she needs the very idea of language to become actual in her. This formal aspect of what it is to be human—the linguistic capacity as such—is something that dawns with the learning of one’s first language, with one’s becoming the bearer of a linguistic practice. We touched above, in the reply to Sullivan, on how the Tractatus inherits and adapts yet a further feature of the Kantian enterprise of critique: it starts with the assumption not only that we already have the very faculty we seek to elucidate in philosophy, but also that the prosecution of the philosophical inquiry must everywhere involve the exercise of the very capacity it seeks to elucidate. The Tractatus does not seek to confer the power of language on us: we already have this and bring it to our encounter with the book. Hence, it does not seek to explain what language is (as it is sometimes put) from sideways-on—from a position outside language—but rather from the self-conscious perspective of someone who already, in seeking philosophical clarity about what language is, seeks clarity about herself qua linguistic being. Through its exercise, however, the book does seek to confer a heightened mastery of that capacity on us—a reflective self- understanding of its logic and its limits, and of the philosophical confusions that arise from misunderstandings thereof. This heightened mastery (like the general power itself) can be acquired only through forms of further exercise of that same capacity. What I just said about the Tractatus, at this level of methodological abstraction, is no less true of the method of the Philosophical Investigations. The author of the Tractatus, however, unlike later Wittgenstein, never pauses for even a moment to reflect upon what it means to learn to recognize the symbol in the sign through attending to contexts of significant use. Nevertheless, early Witt- genstein would certainly agree with his later self on this point: for the learner of language, light must gradually dawn over the whole—over sign and symbol together.”

LanguageLearningMasteryKantWittgenstein
Book:The Logical Alien: Conant and His Critics
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