The Bruce Duffy's The World As I Found It

As a early person man he had wondered if there was a prior effect to the world and, if so, where its value might be found. But instanter he wondered not only where value might be found, but how it was transmitted . . .. (p. 531-32).

Duffy cleverly chooses to narrate the story of a community's search for meaning using the tools of rational intellectualism in a world dominated by the chaos and irrationality of both wars and the particular horror of World War II. This allows Duffy to subtly represent to the reader the question of whether their attempts had any meaning at all, without in any way detracting from the significance of each individual's contribution to our cut in of human knowledge. He demonstrates the further complication of their attempts by introducing the unambiguously human aspects of each individual's search for meaning. In addition, he discusses the schoolman contributions of each individual by relaying them through a graphic symbol in the book, thus maintaining the narrative while filtering possibly recondite and difficult concepts for the reader.

Duffy's portrayal of Wittgenstein is sympathetic but unabashedly ambiguous. It is inescapably so, however, for Wittgenstein, himself, recognized the inability to define living in a clear, linear manner. He viewed life and the intellectual understanding of life "as a process, rather than a canned publication to be read and forgotten" (p. 9). As a young student at Cambridge, Wittgenstein was bluntly confrontational, yet o

In her hope of creating her legendary salon, Lady Ottoline was connected with the intellectual elite. Duffy portrays her as being the instrument through which Wittgenstein is introduced to the precise influential Cambridge Conversazione Society, or "The Apostles" as it was more familiarly called. Among the membership of The Apostles was Lytton Strachey, George Moore, and John Maynard Keynes, the prominent statistician who would remain a confidante of Moore end-to-end his life. By enlisting Strachey's aid, Lady Ottoline was able to engineer Wittgenstein's invention to Moore and Keynes, both of whom supported Wittgenstein's invitation in to The Apostles.

It was not an invitation that Russell supported, and his reservations were proved assort when Wittgenstein denounced the relevance of Russell's theories during his origin meeting. Russell was even further alarmed at Lady Ottoline's apparent betrayal because he had long resented Strachey's fond regard to Moore's theories as a threat to his own position.

pen to the word of honor and possible refutation of his ideas. Later in life he realized the possibility of never really knowing the answers to the questions he had asked. Consequently, he was wary of his own influence on philosophy and students of philosophy.

George Moore, known better as G. E. Moore, had a long-standing academic arguing with Russell. Duffy describes the rivalry, however, as almost entirely at the behest of the insecure Russell. Moore and Russell had go to Cambridge together as undergraduates, and thus had a long-standing relationship. In about ways, however, it was a relationship Russell regretted, particularly when he recalled that he was the first to suggest Moore study philosophy. The relationship between Moore and Wittgenstein differed from that between Russell and the new(prenominal) man in the same ways that Moore's and Russell's personality diverged. Moore presided everyplace the 1946 meeting at which Russell and Wittgenstein clashed for
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