A Wittgensteinian Pilgrimage

22 July 2012

Sunday


A couple of days ago in describing my pilgrimage to Kinn I suggested that the phenomenon of pilgrimage is a Wittgensteinian “form of life,” and as a form of life we may understand it better if we confine ourselves to the material infrastructure while setting aside the formal superstructure that surrounds the form of life we call pilgrimage. But in a fine-grained account of pilgrimage we must distinguish between those forms of pilgrimage that, when taking the long view of the big picture, become conflated.

As I attempted to show, in different ways, in Epistemic Orders of Magnitude and P or not-P, both la longue durée and the fine-grained view have their place in our epistemic development — respectively, and roughly, they represent the non-constructive and the constructive perspectives on experience — and we ought to be equally diligent in exploring the consequences of each perspective, since we have something important to learn from each.

I tried to suggest a similarly comprehensive synthesis yesterday in A Meditation upon the Petroglyphs of Ausevik, when remarking that an extrapolation of a personal philosophy of history, when drawn out to a sufficient extent coincides with the history of the world entire. In other words, non-constructivism represents the furthest reach of constructivist thought, which immediately suggests the contrary perspective, i.e., that constructivism represents the furthest reach of non-constructive thought. Constructivism is non-constructivism in extremis; non-construtivism is constructivism in extremis. To translate this once again into historico-personal terms, the history of the world entire coincides with an intimately personal philosophy of history when the former is extrapolated to the greatest extent of its possible scope.

In a fine-grained account of pilgrimage (in contradistinction to pilgrimage understood in outline, in the context of la longue durée), at the level of personal experience that is constructive because every detail is of necessity immediately exhibited in intuition and nothing whatsoever is demonstrated, we can distinguish many forms of pilgrimage. There are religious pilgrimages, such as the Sunnivaleia, there are personal pilgrimages, such as my pilgrimage to Kinn, there are aesthetic pilgrimages, such as when the custom dictated the young gentlemen of good families and fortune would take the “Grand Tour” of Europe, there are political pilgrimages, as when a candidate for office visits a politically significant place — and there are even philosophical pilgrimages. I have previously made some minor philosophical pilgrimages, as when I sought out Kierkegaard’s grave in Copenhagen and similarly visited Schopenhauer’s grave in Frankfurt. Today I made another philosophical pilgrimage, by visiting the small town of Skjolden, where Wittgenstein spent time working on the ideas that would later becomes the Tractatus Logico-Philosophicus.

In the letters that Wittgenstein subsequently exchanged with his acquaintances in Skjolden (which have, of course, been published along with the rest of his correspondence), the people of Skjolden almost always close their letters by observing that Skjolden is as it always was and ever will be, essentially unchanged in the passage of time. I wrote about this previously in The Charms of Small Town Norway. It seems to be true that life changes very slowly, almost imperceptibly, in the fjord country of Norway, as life always changes slowly in isolated, mountainous regions the world over. The peoples who retreat from the onrushing advance of civilization to the margins of the world where they will not be bothered, are not the kind of peoples who wish to indulge in change for the sake of change. It is this latter attitude that typifies industrial-technological civilization, which is still largely confined to the regions of the world fully given over to agricultural civilization. The margins of the world before industrialization largely coincide with the margins of the world after industrialization.

Wittgenstein, I think, left little impact upon Skjolden. He didn’t make waves, as it were, and didn’t want to make waves. Life in Skjolden is probably little changed in essentials from when Wittgenstein isolated himself in a small, bare hut at the end of a fjord in order to think and write about logic. I think that Wittgenstein would have liked this — or, at least, that he would have preferred this near absence of influence. The fjords are unchanged since Wittgenstein lived here, even if life has been modernized, and they still provide a refuge for those who would seek a world largely untouched by what Wittgenstein in his later years would call, “the main current of European and American civilization,” from which he felt profoundly alienated.

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2 Responses to “A Wittgensteinian Pilgrimage”

  1. Are the images of Skjolden in the public domain?

    • geopolicraticus said

      Dear CFJ Educational Services:

      The pictures of Skjolden in this post are all pictures that I took while I was there. You’re welcome to use them if you like, though of course I would appreciate acknowledgement if you use them.

      Sincerely,

      Nick

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