This suggestion also has ramifications for artificial
intelligence research. If the human mind does not function
causally, then one could not make a 'thinking machine' which
duplicated its processes. (But that would not show that there
could be no mechanical creation which behaved with enough of a
family resemblance to 'intelligence' that we would wish to extend
the term to include it.)
How one understands this argument depends largely on the
scope one gives to the two concepts 'language- Winch's view is closer to that suggested in the
discussion above, though both suffer from the tendency to see the
two concepts as denoting objective facts, rather than suggesting
fruitful ways of seeing.
There is also some question as to the compatibility of
Kierkegaard's term and category
'appropriation-
Kierkegaard's analysis here appears to depend on a
metaphysics which Wittgenstein would repudiate. His remarks in
Zettel, sec. 59ff. point out the dangers in 'this
comparison: a man makes his appearance - an event makes its
appearance. As if an event now stood in readiness before the
door of reality and were then to make its appearance in reality -
like coming into a room.' Further reflection on this difference
of opinion might turn on the following points: 1) the
point of Kierkegaard's discussion is not a metaphysical
one; 2) the philosophical sections of the Postscript go
beyond what 'can be said' existentially about reality; 3)
there is a genuine difference here.
The published translation, 'How words are
understood is not told by words alone,' is a fine example of the
applicability of this comment to translation. The doubling of
Wort has been maintained, but the important difference in
the sense is lost.