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Ludwig Wittgenstein

Austrian Philosopher


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Narrated by Michael Kramer

Download mp3 file: Tractatus Logico-Philosophicus

This file is 5.2 MB; running time is 11 minutes
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Perhaps this book will be understood only by someone who has himself already had the thoughts that are expressed in it—or at least similar thoughts.—So it is not a textbook.—Its purpose would be achieved if it gave pleasure to one person who read and understood it.

The book deals with the problems of philosophy, and shows, I believe, that the reason why these problems are posed is that the logic of our language is misunderstood. The whole sense of the book might be summed up the following words: what can be said at all can be said clearly, and what we cannot talk about we must pass over in silence.

Thus the aim of the book is to draw a limit to thought, or rather—not to thought, but to the expression of thoughts: for in order to be able to draw a limit to thought, we should have to find both sides of the limit thinkable (i.e. we should have to be able to think what cannot be thought).

It will therefore only be in language that the limit can be drawn, and what lies on the other side of the limit will simply be nonsense.

I do not wish to judge how far my efforts coincide with those of other philosophers. Indeed, what I have written here makes no claim to novelty in detail, and the reason why I give no sources is that it is a matter of indifference to me whether the thoughts that I have had have been anticipated by someone else.

I will only mention that I am indebted to Frege's great works and of the writings of my friend Mr Bertrand Russell for much of the stimulation of my thoughts.

If this work has any value, it consists in two things: the first is that thoughts are expressed in it, and on this score the better the thoughts are expressed—the more the nail has been hit on the head—the greater will be its value.—Here I am conscious of having fallen a long way short of what is possible. Simply because my powers are too slight for the accomplishment of the task.—May others come and do it better.

On the other hand the truth of the thoughts that are here communicated seems to me unassailable and definitive. I therefore believe myself to have found, on all essential points, the final solution of the problems. And if I am not mistaken in this belief, then the second thing in which the of this work consists is that it shows how little is achieved when these problem are solved.

PROPOSITIONS: The procedure of induction consists in accepting as true the simplest law that can be reconciled with our experiences.

This procedure, however, has no logical justification but only a psychological one. It is clear that there are no grounds for believing that the simplest eventuality will in fact be realized.

It is an hypothesis that the sun will rise tomorrow: and this means that we do not know whether it will rise.

There is no compulsion making one thing happen because another has happened. The only necessity that exists is logical necessity.

The whole modern conception of the world is founded on the illusion that the so-called laws of nature are the explanations of natural phenomena.

Thus people today stop at the laws of nature, treating them as something inviolable, just as God and Fate were treated in past ages. And in fact both are right and both wrong: though the view of the ancients is clearer in so far as they have a clear and acknowledged terminus, while the modern system tries to make it look as if everything were explained.

The world is independent of my will.

Even if all that we wish for were to happen, still this would only be a favour granted by fate, so to speak: for there is no logical connexion between the will and the world, which would guarantee it, and the supposed physical connexion itself is surely not something that we could will.

Just as the only necessity that exists is logical necessity, so too the only impossibility that exists is logical impossibility.

For example, the simultaneous presence of two colours at the same place in the visual field is impossible, in fact logically impossible, since it is ruled out by the logical structure of colour. Let us think how this contradiction appears in physics: more or less as follows—a particle cannot have two velocities at the same time; that is to say, it cannot be in two places at the same time; that is to say, particles that are in different places at the same time cannot be identical. (It is clear that the logical product of two elementary propositions can neither be a tautology nor a contradiction. The statement that a point in the visual field has two different colours at the same time is a contradiction.)

All propositions are of equal value.

The sense of the world must lie outside the world. In the world everything is as it is, and everything happens as it does happen: in it no value exists—and if it did exist, it would have no value. If there is any value that does have value, it must lie outside the whole sphere of what happens and is the case. For all that happens and is the case is accidental. What makes it non-accidental cannot lie within the world, since if it did it would itself be accidental. It must lie outside the world.

So too it is impossible for there to be propositions of ethics. Propositions can express nothing that is higher.

It is clear that ethics cannot be put into words. Ethics is transcendental. (Ethics and aesthetics are one and the same.)

When an ethical law of the form, 'Thou shalt ...' is laid down, one's first thought is, 'And what if I do, not do it?' It is clear, however, that ethics has nothing to do with punishment and reward in the usual sense of the terms. So our question about the consequences of an action must be unimportant.—At least those consequences should not be events. For there must be something right about the question we posed. There must indeed be some kind of ethical reward and ethical punishment, but they must reside in the action itself. (And it is also clear that the reward must be something pleasant and the punishment something unpleasant.)

It is impossible to speak about the will in so far as it is the subject of ethical attributes. And the will as a phenomenon is of interest only to psychology.

If the good or bad exercise of the will does alter the world, it can alter only the limits of the world, not the facts—not what can be expressed by means of language. In short the effect must be that it becomes an altogether different world. It must, so to speak, wax and wane as a whole. The world of the happy man is a different one from that of the unhappy man.

So too at death the world does not alter, but comes to an end.

Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present. Our life has no end in just the way in which our visual field has no limits.

Not only is there no guarantee of the temporal immortality of the human soul, that is to say of its eternal survival after death; but, in any case, this assumption completely fails to accomplish the purpose for which it has always been intended. Or is some riddle solved by my surviving for ever? Is not this eternal life itself as much of a riddle as our present life? The solution of the riddle of life in space and time lies outside space and time. (It is certainly not the solution of any problems of natural science that is required.)

How things are in the world is a matter of complete indifference for what is higher. God does not reveal himself in the world.

The facts all contribute only to setting the problem, not to its solution.

It is not how things are in the world that is mystical, but that it exists.

To view the world sub specie aeterni is to view it as a whole—a limited whole. Feeling the world as a limited whole—it is this that is mystical.

When the answer cannot be put into words, neither can the question be put into words. The riddle does not exist. If a question can be framed at all, it is also possible to answer it.

Scepticism is not irrefutable, but obviously nonsensical, when it tries to raise doubts where no questions can be asked. For doubt can exist only where a question exists, a question only where an answer exists, and an answer only where something can be said.

We feel that even when all possible scientific questions have been answered, the problems of life remain completely untouched. Of course there are then no questions left, and this itself is the answer.

The solution of the problem of life is seen in the vanishing of the problem. (Is not this the reason why those who have found after a long period of doubt that the sense of life became clear to them have then been unable to say what constituted that sense?)

There are, indeed, things that cannot be put into words. They make themselves manifest. They are what is mystical.

The correct method in philosophy would really be the following: to say nothing except what can be said, i.e. propositions of natural science—i.e. something that has nothing to do with philosophy — and then, whenever someone else wanted to say something metaphysical, to demonstrate to him that he had failed to give a meaning to certain signs in his propositions. Although it would not be satisfying to the other person—he would not have the feeling that we were teaching him philosophy—this method would be the only strictly correct one.

My propositions are elucidatory in this way: he who understands me finally recognizes them as senseless, when he has climbed out through them, on them, over them. (He must so to speak throw away the ladder, after he has climbed up on it.) He must transcend these propositions, and then he will see the world aright.

What we cannot speak about we must pass over in silence.

More information about Ludwig Wittgenstein from Wikipedia

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