n the section of Merleau-Ponty, we have distinguished life's impulses from the phenomenal body and externalized them in a logical picture of their factual interrelation in space and time. Our next stage is to confirm whether the picture that depicts life's impulses corresponds to the reality of life and holds the logical form in common with the reality. As Wittgenstein says, only if there is a logical equality between reality and a picture, is the picture that describes the reality true, and otherwise it is false. From here, we are going to examine the Paradigm of Christ as the projection of Being itself utilizing the Wittgenstein's picture theory in his Tractatus.
As is well known, when Wittgenstein was reading a newspaper in a trench during the first world war, he found an interesting article about a traffic accident in Paris. It was an article about the collision between a truck and a baby carriage being reproduced in the court of Paris. The relation between the truck and the pram and the people involved was represented by miniatures and dolls. The basic idea of the Tractatus that the reality and the picture projected have to hold something logically in common comes from this context.
2.1 We picture fact to ourselves.
2.11A picture presents a situation in logical space, the existence and non existence of states of affairs.
2.12A picture is a model of reality.
2.16 If a fact is to be a picture, it must have something in common with what it depicts.
2.18 What any picture, of whatever form, must have in common with reality, in order to depict it----correctly or incorrectly----in any way at all, is logical form, i.e. the form of reality
The projection of logical form is not necessarily something that language depicts. The relation between music, music notes, and record is also a projective relation that holds logical form in common.
Now, what we are concerned with is a logical form of the movement of life. The Paradigm of Christ brings this picture come into being, firstly, on the plane, and secondly, in space as an extension of that plane. In depicting the picture that is in line with the structure of the story, we have now an object for a proposition to describe. Through the structure of the story, the gospel introduces this logical picture. The fact that this logical form was given means that the truth came to this world. Besides, this logical picture does not only contradict the truths generally accepted but also establishes mutually supportive relations in illuminating both the authenticity and weakness of those systems of truths.
The purpose of the Tractatus was to limit the expression of thoughts. As he says ...quote.... It is required to have a picture that corresponds to reality and that the picture holds a logical form in common with that reality.
The Paradigm of Christ is, in a way, a trial to make the religious truth close to the objective norm of true-false judgment. The norm that Wittgenstein established for 'what can be said' can also become a norm to judge such a logical picture of life. Even though the Paradigm of Christ requires temporal maturity through the phenomenological reduction of life, it becomes 'what can be said' as long as it exists as a logical picture. It is a phenomenon that life as such, in a form of myth, come into space and time as a logical form. This occurrence is, in mythical expression, the coming of the Son of God, or the incarnation of logos. Although Wittgenstein presupposes that there is no picture in the question of ethics, if we can read the referential dimension of the metaphorical system, and confirm it through the life's experience, the metaphorical system of myth can become a picture that depicts the truth of life, which is, as it is, the answer to the question of ethics.
Late Wittgenstein changes the stress of his view regarding perception from apriori attitude to aposteriori attitude. Rather than stressing the logical correspondence in examining the identity of reality and proposition, he stresses what he calls the language game, the level of expressions that help accomplish various necessities of human life.
The Paradigm of Christ introduces the picture of life's logical form. The existence of the logical correspondence between the structure of the story and the genealogy of Matthew, the spatial code, will confirm that there is such a criteria as life's logical form.
However, the picture's coming into being is not enough. Unless we know how to use the picture for the accomplishing the integration of life, it does not have any meaning. In other words, the picture has to be activated in accordance to our necessity to integrate our lives. Otherwise, we do not understand the meaning. It is just as a mathematician who really knows how to use a geometrical formula understands the meaning of it. This context will become clear if we imagine the case that the same geometrical formula is accidentally used as merely a design on an Arabic tent. The meaning of language consists in the ability to use it. Here is a hint of the resurrection of Christ. As soon as the archetype is activated through a religious experience, the partial activation of the meaning of religious language follows and makes more sense than before. As one begins to know how to control the context of life, one begins to know the intrinsic meaning of the religious language. Such partial revelation is a partial existence of the picture. The Paradigm of Christ is its holistic development.
The Paradigm of Christ and Wittgenstein 2
The picture of the Paradigm of Christ is well explained with reference to Wittgenstein's picture theory. The purpose of Tractatus was to determine the limit of expression of thought. He established the notion of the projective form in his picture theory and requested a logical correspondence between the language and reality. In the Paradigm of Christ, the picture on the spectrum plane was built through our physical sensation distinguishing the different impulses in respective regions; upward, downward, right, and left. Through the physical sensation, we transcribe the invisible impulses to a two dimensional plane. The reality of human impulses are, here, projected on to a two dimensional plane.
The rule of the game as a whole makes the logical place of the pawn clear. (Kenny p.211) The analogy with chess game may clarify the meaning of the logical picture.
The rule of the integration and the destruction of life (the dialectical movement) makes the logical places of each character clear. For example, since Jesus is the agent of the rule of the integration, if the character (children) is affirmed by him, it is placed on the lower region; the area of the good, and if the character (scribes and Pharisees) is negated, it is placed on the upper region; the area of the evil. The character that indicates material integration, initial conversion (John the Baptist) must be ruined by the destructive force of life, the power of the world (Herod). In this case, we can imagine the self conscious impulse's overwhelming the unconscious intention.
In the Tractatus, Wittgenstein develops the theory of description. He elucidates logically the essential situation when the languages describe the reality. According to the Tractatus, "a proposition is a picture of reality". A proposition is something that describes or projects the reality with a language. The thing is whether it keeps a proper (right) relation to the reality.
Wittgenstein referred to the model used in a court of Paris, which reproduced the situation of a traffic accident, and explained the notion of the projective form through the relation between the model and the real accident. In the same way, to understand the reality of life we need the model properly projected from Life as such (which in itself invisible).
In the case of traffic accident, we can just take a picture of the accident and reproduce the model. However, as for the integration of life, since it is hard to see directly, we must depend upon a reliable source that can show the structure of life. The language of myth copied the structure of life from the Being itself and arranged it according to our cognitive ability.
The symbolic language that projects the basic form of life copied in the way to transform it to the basic constitution of the story, namely. to the characters, the setting, and the story line,