Lecture Supplement
on Wittgenstein’s Tractatus Logico
Philosophicus[1]
[1921]
Copyright ©
2022 Bruce W. Hauptli
1. The world is all that is
the case.
Things and facts:
1.1
The world is the totality of facts, not things.
We can’t limit ourselves to the
atomic things if we want to understand the world—we must understand how they are
related. The simples in the world
are essential, but it’s the relations between them which makes the world what it
is. This is the reason why the
world is the totality of facts—not things.
In this light, note the difference between the “relation” of
p and
~p and the “relation” of
p and
q (put each relation in a
truth-table, and note that it is the nature of simples that all their
“relations” are “in them,” but there is a difference between the logical
(scaffolding) and the empirical (possible T/F) relations.
1.12 For the totality of facts
determines what is the case, and also whatever is not the case.
-That is, we do not need to
introduce such things as “false facts,”
or “the false,” so that false
propositions have something which they can refer to!
Cf., 3.42.
1.13 The facts in logical space are the world.
1.21 Each item can be the case or not the case while everything else remains the
same.
The claim here is that the sense
of each name and proposition must be a
definite sense—they can not rely upon
other signs [names] and propositions for their sense.
As we shall see (2.0211-2.0212), if they did, then there would be no way
sense could be given to language.
The example I offered earlier of the four elementary propositions and the
sixteen possibilities (although it deals with propositions rather than names,
gives an example here—the truth or falsity of each proposition is independent of
the others.
2. What is the case—a
fact—is the existence of states of affairs.
Objects
[things, “the substance of
the world”], and states of affairs:
In his Wittgenstein:
A Religious Point of View? Norman Malcolm’s characterization of the early
Wittgenstein’s views involves pointing out the centrality of the “picture
theory” of meaning for propositions.
It involves a distinction between simple and complex objects, a view of
“names,” and a distinction between elementary (or atomic) and complex
propositions. Names
mean simple objects:
what is the composition of an
elementary proposition? It is
composed of simple signs called ‘names’.
The ‘simplicity’ of a name
consists in its meaning a simple
object.[2]
A simple object is not a word,
nor any other kind of sign. It
cannot itself occur in a sentence.
But a sentence can contain a sign that ‘takes the place of’, ‘deputizes for’,
‘acts for’, a simple object. The
sign, called a ‘name’, will have all of the
powers that the object has for which
it deputizes, but these powers belong to the name in the medium of language, not
in the medium of reality.[3]
In an elementary sentence
(proposition), one name deputizes for one simple object, another for another and
so on. The names are arranged,
linked together, in such a way that the proposition, as a whole, is a picture of
a possible state of affairs in the world.
It depicts the simple objects as related to one another in the
same way as the names are related to
one another in the proposition.[4]
States of affairs (Sachverhalte)
are atomic facts—they have no facts
as components.
Facts (Tatsachen)
are facts which have facts as components.
Thus we have the following
“picture:”
objects (things)
®
names
states of affairs
®
elementary propositions
(atomic facts)
(combinations of objects)
(combinations of names)
(possible) facts
®
propositions
(composed of facts)
(composed of propositions)
facts in logical space
®
all true propositions.
(the world)
In his
Pulling Up the Ladder, Richard
Brockhaus notes that while many presumed
that Wittgenstein meant objects to be sense data, he did not give any examples.
Brockhaus contends that the important point regarding “simples” is that a
decision regarding what the simples were “…could not be made on
logical grounds.”[5]
Indeed I think it is best to conceive of
Wittgenstein discussion on these points as only being concerned with “the
logical prerequisites for meaningful use of language.”
Brockhaus goes on to cite Norman Malcolm:
I asked Wittgenstein whether…he
had ever decided upon anything as an
example of a simple object. His
reply was that at the time his thought had been that he was a
logician, and that it was not his
business, as a logician, to try to decide whether this thing or that was a
simple or a complex thing, that being a purely
empirical matter.”[6]
For him, as for Leibniz, the
existence of (complex) facts and propositions clearly presupposed the existence
of objects (simples) and names.
This, perhaps, is why such a view is often referred to as “logical
atomism.” Whereas Bertrand
Russell and most of the logical positivists (perhaps to a lesser extent Rudolf
Carnap) were concerned to identify the objects and names, I believe Wittgenstein
was only interested in the “logical structure,” and willingly left the question
of what the simples, and names were to empirical science.
2.01 A state of affairs (a state of things) is a combination of objects.
2.012 In logic nothing is accidental; if a thing
can occur in a state of affairs, the
possibility of the state of affairs must be written into the thing itself.
That is, it is a function of the
sort of object an object is that it can be a constituent of a certain state of
affairs.
-Note, though I am not certain
what to make of this, that in 2.0121 Wittgenstein moves from speaking in the
first person plural (“just as we...”)
to speaking in the first person singular
(“if I can imagine...”). In what
“person” does he write from this point on?
What do you (does one[?]) make of this?
2.0122 Things are independent in so far as they can occur
in all possible situations, but this
form of independence is a form of connection with states of affairs, a form of
dependence. (It is impossible for
words to appear in two different roles: by themselves, and in propositions.)
Cf., 2.024 and 2.071.
Words (especially names)
and objects are independent, but this independence is tied to all possibilities
and, hence to connections).
2.013
Each thing is, as it were, in a space of possible states of affairs.
This space I can imagine empty, but I cannot imagine the thing without
the space.
2.014 Objects contain the
possibility of all situations.
2.0141 The possibility of its
occurring in states of affairs is the form of an object.
Analysis:
2.02 Objects are simple.
2.0201 Every statement about complexes can be resolved into
a statement about their constituents and into the propositions that describe the
complexes completely.
2.021 Objects make up the substance of the world.
That is why they cannot be composite.
2.0211 If the world had no substance, then whether a
proposition had sense would depend on whether another proposition was true.
2.0212 In that case we
could not sketch out any picture of the world (true or false).
2.022 It is obvious that an imagined world, however
different it may be from the real one, must have
something—a form—in common with it.
2.023 Objects are just what constitute this unalterable
form.
In 2.02-2.023 we have
Wittgenstein’s argument for the existence of a “grid” of elementary
possibilities.[7]
2.0231 The substance of the world
can only determine a form, and not
any material properties. For it is
only by means of propositions that material properties are represented—only by
the configuration of objects that they are produced.
2.024 Substance is what subsists
independently of what is the case.
-Remember that what is
the case is facts or states of affairs.
2.025 It is form and content.
2.0251 Space, time, and colour
(being coloured) are forms of objects.
-Space, time, and color
are “forms” of objects and, thus, specify how they can “come together” to form
spatio-temporal-colored facts.
2.0271 Objects are what is unalterable and subsistent: their configuration is
what is changing and unstable.
Objects, then, are independent of
what exists (facts—all possible facts, which are composed of them).
They are unchanging and unalterable.
Atomic facts are contingent composites of them and are independent of one
another (1.21). Moreover, there is
no “metaphysical glue” holding objects together in states of affairs.
2.0272 The configuration of objects produces states of
affairs.
Objects (named) are configured
into states of affairs or facts (propositions).
2.061 States of affairs are independent of one another.
Picturing facts:
2.1
We picture facts to ourselves.
Although the relevance
of this can become clear only later, note that Wittgenstein’s “picture theory”
holds that propositions (language) and thought picture the world and not
vice-versa. But words are merely
dead signs without a “projective relation” to the world (3.12) and this will
require a self with
intentions (and, hence, a
will).
The occurrence of the ‘we’ here, then, marks an additional metaphysical
element—the metaphysical self (or
selves).
But more on this later! Note
that here he uses the first person plural
(cf., 2.0121).
2.11 A picture is a
model of reality.
2.13 In a picture objects
have the elements of the picture corresponding to them.
2.131 In a picture the elements
of the picture are the representatives of objects.
2.15 The fact that the elements of a picture are related to
one another in a determinate way represents that things are related to one
another in the same way.
Let us call
this connection of its elements the structure of the picture, and let us call
the possibility of this structure the pictorial form of the picture.
2.151 Pictorial form is the
possibility that things are related to one another in the same was as the
elements of the picture.
-2.1511
That is how a picture is attached to
reality; it reaches right out to it.
-2.1512 It is laid
against reality like a measure.
-2.15121 Only the end-points of
the graduating lines actually touch the object that is to be measured.
--Contrast this passage with
Philosophical Investigations I, 50.
-2.161
There must be something identical in a picture and what it depicts, to enable
the one to be a picture of the other at all.
-2.17 What a picture must
have in common with reality, in order to be able to depict it—correctly or
incorrectly—in the way it does, is its pictorial form.
2.172
A picture cannot, however, depict its pictorial form: it
displays it.
Here we have an early,
and as yet unclarified occurrence of his
saying/showing distinction.
Imagine the following on the black board: (1) a drawing of a cat sitting on a
mat, (2) a picture of (1), (3) a picture of a person drawing a picture of a cat
sitting on a mat while the person is looking at a cat sitting on a mat,
etc.
This “progression” shows that the
one thing which a picture can not depict is its pictorial capability (though
this can be portrayed in another picture (which, of course) may not depict its
pictorial capability).
2.18 What any picture, of whatever form, must have in common with reality, in
order to be able to depict it—correctly or incorrectly—in any way at all, is its
logical form, i.e. the form of
reality.
Pictures, logical form,
sense, and truth:
2.2
A picture has logico-pictorial form in common with what it depicts.
2.202 A picture represents a possible situation in logical
space.
2.221 What a picture
represents is its sense.
2.222 The agreement or
disagreement of its sense with reality constitutes its truth or falsity.
2.223 In order to tell
whether a picture is true or false we must compare it with reality.
-2.224 It is impossible
to tell from the picture alone whether it is true or false.
-2.225
There are no pictures that are true a
priori.
3. A logical picture of
facts is a thought.
So far we have discussed
objects, atomic facts, facts; names,
atomic propositions, propositions; and
logical form.
Here he introduces “thoughts”—are
they a “new” metaphysical “category?”
In his Wittgenstein: A Religious
Point of View?, Norman Malcolm notes that:
in an exchange of letters between
Russell and Wittgenstein in August 1919, Russell asked: ‘What are the
constituents of a thought?’
Wittgenstein replied: ‘I don’t know what
the constituents of a thought are, but I know
that it must have such constituents
which correspond to the words of language’….To Russell’s further question, ‘Does
a Gedanke [thought] consist of
words?’, Wittgenstein replied: ‘No!
But of psychical constituents that have the same sort of relation to reality as
words. What those constituents are
I don’t know’….Notice that Wittgenstein said, without any qualification, that
thoughts are composed of ‘psychical constituents’, i.e. mental elements.
The straightforward interpretation of his remarks is that
all thoughts are composed of mental
elements.
No thought consists of words, spoken
or written. Of course the
Tractatus holds that a thought can be
expressed in physical signs….But a
thought does not have to be expressed
in a physical sentence….
A thought is a structure with a sense.
A meaningful sentence is also a structure with a sense.
The view of the Tractatus
would seem to be that when a thought is expressed in a sentence, what happens is
that the sense of the thought is thought
into the sentence.[8]
According to the
Tractatus there is a hierarchy of
ordered structures:
A state of affairs is a structure
of simple objects.
A thought is a structure of
mental elements.
A proposition of language is a
structure of signs.
If a particular proposition is
true there are three structures
which, in a sense, are equivalent.
There is a configuration of simple objects which
constitutes a state of affairs.
There is a configuration of mental elements which
depicts that state of affairs.
There is a configuration of signs, which also depicts that state of
affairs. These are three parallel
structures in three different domains of reality, thought and language.
Two of these structures are pictures of the other one.[9]
Cf., 3.12 and
4.0!
Thoughts, pictures, and the
a priori: [the 3.0s]:
3.031 ....we could not say what an
‘illogical’ world would look like.
3.04 If a thought were correct
a priori, it would be a thought whose
possibility ensured its truth.
Any examples of claimants
to this status in the history of philosophy?
Projective relations and the
senses: [the 3.1s]
3.1
In a proposition a thought finds an expression that can be perceived by the
senses.
In his
Blue Book, Wittgenstein characterizes
the view he will offer here as follows: “it seems that there are certain
definite mental processes bound up with the working of language, processes
through which alone language can function.
I mean the processes of understanding and meaning.
The signs of our language seem dead without these mental processes.”[10]
3.12 I call the sign with which we express a thought a propositional sign.—And a
proposition is a propositional sign in its projective relation to the world.
Brockhaus notes that: “the
propositional sign is a fact; its
being so is a necessary condition for its picturing another (possible) fact.
But its being such a fact is not also
sufficient; we also need a “method of
projection” to map grapheme[11]
on element and form on form. But
what precisely is this “method of projection”?
We know its purpose; to connect a given Name with an Object, and to map
the form of the proposition-fact onto the form of its sense [the other
(possible) fact].”[12]
He also maintains that we can
learn something important when we ask: ““On Wittgenstein’s account of picturing,
why isn’t the world a picture of language?”
The answer is that the picturing relation requires not only the homology
of logical form between picture and pictured...but the “method of projection,”
the intending act which maps sign onto signified.
This cannot come from some constituent of the world, but only from the
metaphysical subject.”[13]
Thus, this passage is
important in the same way that 2.1 is: it also indicates the important role of
the metaphysical self for the early
Wittgenstein.
The passage should be
read with p. 32 of Wittgenstein’s “Blue Book” as a contrasting and comparative
passage.
3.1431 The essence of a
propositional sign is very clearly seen if we imagine one composed of spatial
objects (such as tables, chairs, and books) instead of written signs.
Then the spatial arrangement of these things will express the sense of
the proposition.
3.144 Situations can be described
but not given names.
(Names are like points;
propositions are like arrows—they have sense.)
Analysis and the
determinateness of sense: [the 3.2s]
3.2
In a proposition a thought can be expressed in such a way that the elements of
the propositional sign correspond to the objects of thought.
3.202 The simple signs employed in propositions are called
names.
3.203 A name means an
object. The object is its meaning.
In his
Pulling Up the Ladder, Brockhaus
notes that for Wittgenstein,
naming is as it were an act of “pure
intending.” This intending
being a sort of willing, it requires a willing subject; the knowing
subject...cannot possibly perform this vital act.[14]
Frege saw names and propositions
as quite similar, but...for Wittgenstein they mirror the radical difference
between facts and Objects.
Propositions picture facts, which requires that they be “articulated,” have
parts. Names, on the other hand,
are “simple signs.” They have no
logical parts, and cannot be analyzed.[15]
Note how in Wittgenstein’s
semantics the work of Frege’s sense-reference distinction is neatly split
between Name and proposition. Every
proposition has a sense, but not necessarily a reference, while every Name is
guaranteed reference, but has no sense, no content.”[16]
What is common to every symbol
that can be used as a Name for a given Object is that the user of that Name
intends it to be the name of that Object, where “intending” can be taken as the
primitive relation that turns signs into symbols....
Names are connected to Objects via a primitive, unanalyzable intentional
relation.”[17]
3.23 The requirement
that simple signs be possible is the requirement that sense be determinate.
-This is a statement of
what may be called his “principle
of the definiteness of sense.”
--”3.25 A proposition
has one and only one complete analysis.”
--This “determinateness”
is of central importance to him as the notions of both
simplicity and
analysis are at the core of the
Tractatus.
Propositions, constants, and
propositional variables: [the 3.3s]
3.3
Only propositions have sense; only in the nexus of a proposition does a name
have a meaning.
In short,
names have a
guaranteed
reference, but no sense (“meaning”)
[cf., 3.203], while a
proposition has a guaranteed
sense (meaning), but no guaranteed
reference [cf., 3.23].
3.31 I call any part of a
proposition that characterizes its sense an expression (or a symbol)....
-3.313 Thus an
expression is presented by means of a variable whose values are the propositions
that contain the expression.
3.317 To stipulate values for a
propositional variable is to give the
propositions whose common characteristic the variable is.
The stipulation is a description
of those propositions.
The stipulation will therefore be concerned only with symbols, not with
their meaning.
And the only thing essential
to the stipulation is that it is merely a
description of symbols and states nothing about what is signified.
How the description of the propositions is produced is not essential.
3.318 Like Frege and
Russell I construe a proposition as a function of the expressions contained in
it.
-Simple propositions are
function of names, complex propositions are [truth]-functions of simple
propositions.
3.324 Using words in
several different senses is the most fundamental of confusions (the whole of
philosophy is full of them).
3.325 In order to avoid such
errors we must make use of a sign-language that excludes them by not using the
same sign for different symbols and by not using in a superficially similar way
signs that have different modes of signification: that is to say, a
sign-language that is governed by logical grammar—by
logical syntax.
(The conceptual notation of Frege and Russell is such a language, though,
it is true, it fails to exclude all mistakes).
-Here, of course, we
have the “ideal language philosophers’”
credo! The problem with Frege
and Russell is that their axiomatization allows for logical paradoxes!
3.332 No proposition can make a statement about itself, because a propositional
sign cannot be contained in itself (that is the whole of the ‘theory of types’).
Note that
this sentence seems to do exactly
what it says can’t be done! How
can this be the case? Why is
Wittgenstein asserting this? In his
Pulling Up The Ladder, Richard
Brockhaus maintains that: “Russell’s Theory of Logical Types, introduced to deal
with certain mathematical paradoxes, constructs a hierarchy of languages, each
of which talks about the syntax and semantics of the language at the next lowest
level. Examination of the theory of
Types introduces Wittgenstein’s fundamental distinction between what a
proposition can say and what can only
be shown by a proposition.
This distinction allows us to introduce Wittgenstein’s theory of logic,
contrasting as it does with the classical view of logic as a theory of deductive
hierarchies. Wittgenstein advances
the then-startling claim that logical propositions say nothing, make no claims
about the world. Thus in a sense
both the realistic and psychologistic logicians are mistaken, since they differ
only on the issue of what facts
correlate with logical propositions.
But although logical propositions say noting, as “tautologies” they show
the structure of the world.”[18]
3.333 is the “proof” of this.
Propositions, sense, and
logical space: [the 3.4s]
3.4
A proposition determines a place in logical space.
The existence of this logical space is guaranteed by the mere existence
of the constituents—by the existence of the proposition with a sense.
3.42 A proposition can determine only one place in logical
space; nevertheless the whole of logical space must already be given by
it....The logical scaffolding surrounding a picture determines logical space.
3.5
A propositional sign, applied and thought out, is a thought.
4. A thought is a
proposition with a sense.
Ordinary language disguises
thought—outward vs. inward form, and
analysis: [the 4.0s]
4.002 ...Language
disguises thought. So much
so, that from the outward form of the clothing it is impossible to infer the
form of the thought beneath it, because the outward form of the clothing is not
designed to reveal the form of the body, but for entirely different purposes.
The tacit conventions on which the
understanding of everyday language depends are enormously complicated.
But, if this is the case, then the activity of “analysis” begins to look
very difficult, if not hopeless.[19]
This suggests what some call “The
Paradox of Analysis”—in his
Metaepistemology and Skepticism, Richard Fumerton offers the following
characterization:
how can a philosopher
have so much difficulty finding the correct analysis of something X when by
hypothesis to even formulate and understand the question “What is X?” one must
already know what an X is? How can
so many philosophers end up providing such radically different answers to a
question like “What is causation?” if they all began with the same thing (a
property, thought, or state of affairs) before their consciousness?[20]
4.003 (cf.,
4.11-4.112) Most of the
propositions and questions to be found in philosophical works are not false but
nonsensical. Consequently we cannot
give any answer to questions of this kind, but can only establish that they are
nonsensical. Most of the
propositions and questions of philosophers arise from our failure to understand
the logic of our language.
(They belong to the same class as
the question whether the good is more or less identical than the beautiful.)
And it is not surprising that the deepest problems are in fact
not problems at all.
-4.0031 All philosophy
is a ‘critique of language’....It was Russell who performed the service of
showing that the apparent logical form of a proposition need not be its real
one.
4.011-4.013 Propositions need analysis.
4.022
A proposition
shows its sense.
4.023 ...A proposition is a
description of a state of affairs.
4.024
To understand a
proposition means to know what is the case if it is true.
4.0312 The possibility of
propositions is based on the principle that objects have signs as their
representatives.
My fundamental idea is that the ‘logical constants’ are not
representatives; that there can be no representatives of the
logic of facts.
-Cf.,
4.441.
4.0621 But it is important that
the signs ‘p’ and ‘~p’ can say the same thing.
For it shows that nothing in reality corresponds to the sign ‘~’....
...The propositions ‘p’ and ‘~p’
have opposite sense, but there corresponds to them one and the same reality.
4.064 Every proposition must
already have a sense: it cannot be
given a sense by affirmation.
Indeed its sense is just what is affirmed.
And the same applies to negation, etc.
Propositions
vs. “philosophical” and “logical”
propositions: [the 4.1s]
4.1
Propositions represent the existence and non-existence of states of affairs.
4.111 Philosophy is not one of
the natural sciences.
4.112
Philosophy aims at the
logical clarification of thoughts.
Philosophy is not a body of
doctrine but an activity.
....Philosophy does not result in
‘philosophical propositions’, but rather in the clarification of propositions.
-Brockhaus wonders why analysis
(or philosophical clarification) is called for if illogical propositions are
impossible, and if ordinary language is already in perfect logical order
[5.5563]?[21]
This, of course, is a version of the above mentioned “paradox of
analysis.”
4.1121 Psychology is no more closely related to philosophy
than any other natural science.
4.113 Philosophy sets limits to
the much disputed sphere of natural science.
4.114 It must set limits to what
can be thought....
4.115 It will signify what cannot
be said, by presenting clearly what can be said.
4.12 Propositions can represent the whole of reality, but
they cannot represent what they must have in common with reality....
4.121 ....Propositions
show the logical form of reality.
They display it.
4.1212
What
can be shown,
cannot be said.
4.1272 The variable name ‘x’
is the proper sign for the “pseudo concept”
object.
4.1273 ....In order to express
the general term of a series of forms, we must use a variable, because the
concept ‘term of that series of forms’ is a
formal concept.
(This is what Frege and Russell overlooked....).
4.1274 To ask whether a formal
concept exists is nonsensical. For
no proposition can be the answer to such a question....
Propositions and their sense: [the 4.2s]
4.2 The sense of a proposition is its agreement and
disagreement with possibilities of existence and non-existence of states of
affairs.
4.22 An elementary proposition
consists of names. It is a nexus, a
concatenation, of names.
-4.24 Names are indicated by ‘x’,
‘y’, ‘z’;
elementary propositions are indicated by functions ‘fx’,
‘Æ(x,y)’,
etc. (or by ‘p’, ‘q’,
‘r’).
-4.243 ....Expressions like ‘a=a’,
and those derived from them, are neither elementary propositions nor is there
any other way in which they have sense.
Truth-tables:
[4.27-4.4661]
4.27 For
n states of affairs, there are
Kn...possibilities of
existence and non-existence.
4.3 Truth-possibilities of
elementary propositions mean possibilities of existence and non-existence of
states of affairs.
-4.31 How to construct
truth-tables.
4.4
A proposition is an
expression of agreement and disagreement with truth-possibilities of elementary
propositions.
4.431 The expression of agreement
and disagreement with the truth-possibilities of elementary propositions
expresses the truth conditions of a proposition....
-Wittgenstein critiques
Frege’s claim that ‘the true’ and ‘the false’ are objects.
4.441
Wittgenstein contends
that just as there is nothing corresponding to the brackets in logical
propositions, there are no ‘logical
objects’.
-Cf.,
4.01312.
-4.442 Truth tables and the
meaning of logical signs. How they
work!
-4.46
Among the possible
groups of truth-conditions there are two extreme cases.
In one of these cases the
proposition is true for all the truth-possibilities of the elementary
propositions. We say that the
truth-conditions are tautological.
In the second case the proposition is false for all the truth
possibilities; the truth-conditions are
contradictory.
--4.461 ....Tautologies
and contradictions lack sense.
--4.4611 Tautologies and
contradictions are not, however, nonsensical.
They are part of the symbolism....
--4.462 Tautologies and
contradictions are not pictures of reality....
--As David Pears notes,
tautologies “are not hostages to contingency.
Factual sentences make claims and they get a grip on the world, which
then verifies them or falsifies them.
Tautologies make no claim and they ride loosely on the world, being
neither supported nor let down by any contingency.
They levitate because they say nothing.
Logical formulae are radically independent when their necessary truth is
explained in this way. Each of them
can be validated directly without any help from the others.
There is, therefore, no need to string them together in a calculus,
giving some of them the role of premises and proving others as conclusions.
If this is what logic is like, it is very unlike anything to be found in
factual discourse. It is not a
system of connected truths, like science: it is not even a medley of independent
truths, like the ordinary record of what goes on around us.
In the
Tractatus Wittgenstein spends a lot
of time on these differences between the formulae of logic and factual
sentences, but people read this part of the book rather rapidly, because they
are already converted. They ought
to pause and ask themselves how he saw the point which strikes them as so
obvious. He saw it as a deep
difference.
It is not only that logic does not cover the same ground as factual
discourse: it does not cover its own ground in the same way—or, rather, it does
not cover any ground. Its formulae
do not express knowledge of any subject.
They merely reveal connections between different forms of sentences, and
so between different forms of facts.
But these forms do not belong to another world, to be explored after the
world of facts, as it were, on a separate expedition....The system of the
Tractatus is built on an idea that is
the exact opposite of Russell’s idea: the forms revealed by logic are embedded
in the one and only world of facts and, therefore, in the language that we use
to describe it. If Russell’s view
was Platonic, this view is approximately Aristotelian.
Logic is immanent in factual discourse from the very beginning, and it
emerges when we take factual sentences and combine them in various
truth-functional ways—that is, in such ways that the truth or falsehood of the
combinations will depend entirely on the truth or falsehood of what went into
them.[22]
The most general
propositional form: [the 4.5s]
4.5 It now seems possible to give the most general
propositional form: that is, to give a description of the propositions of
any sign-language
whatsoever in such a way that every
possible sense can be expressed....
....The
general form of a proposition is: This is how things stand.
Cf., 6.0, 5.471 and 5.4716!
Cf., also,
Philosophical Investigations I, 114,
134-135.
4.52 Propositions comprise all
that follows from the totality of all elementary propositions (and, of course,
from its being the totality of them
all).
(Thus, in a certain sense, it could be said that
all propositions were generalizations
of elementary propositions.)
And here we have the
early Wittgenstein’s view of the essence
of language!
5. A proposition is a
truth-function of elementary propositions.
(An elementary proposition is a
truth-function of itself.)
This may be called his
Thesis of Extensionality—and
it says that propositions are truth functions of more simple propositions.
Its “metaphysical” correlate is that there are no real relations amongst
states of affairs (and this yields a contingent world).
According to Rom Harre, “the extensionalist position is based on a simple
principle. Meanings are, in the
end, reducible to the sets of objects denoted by a concept.”[23]
The most important
passages from 5.0 to 5.555 are the following two, and concentrating on them can
help clarify all the remaining ones:
5.3
All propositions are
results of truth-operations on elementary propositions.
A truth-operation is the way in
which a truth-function is produced out of elementary propositions.
It is of the essence of
truth-operations that, just as elementary propositions yield a truth function of
themselves, so too in the same way truth-functions yield a further
truth-function. When a truth
operation is applied to truth functions of elementary propositions, it always
generates another truth-function of elementary prepositions, another
proposition....
Every proposition
is the result of truth-operations on elementary propositions.
-That is, however logically
complex some [complex] proposition is, and whatever logical symbolization or
notation we employ (whether we use ‘and’, ‘or’, ‘if/then’, and ‘not’, or use the
“Scheffer stroke,” whether we use “brackets” or “periods”), truth-tables and
logical analysis can tell us all we need
to know about the complex propositions by talking about the elementary
propositions and the truth-operators and operations.
5.526
We can describe the
world completely by means of fully generalized propositions, i.e. without first
correlating any name with a particular object.
Then, in order to arrive at the
customary role of expression, we simply need to add, after an expression like,
‘There is one and only one x such
that...” the words, ‘and that x is
a’.
-That is, all that remains for us
to do when we have reached such a level of “logical understanding” of the
complex propositions, is for us to add the “names” (“simples”).
Elementary propositions are
the basic truth-arguments: [the 5.0s]
5.01 Elementary propositions are the truth-arguments of
propositions.
For Wittgenstein, elementary
propositions comprise the basic unit of construction for the truth-table
analysis of the meaning of propositions.
[Complex] propositions are “constructed” out of them.
Truth-functions, logical
inference, and probability: [the 5.1s]
(a) An analysis of
logical inference: [5.1-5.134]
5.1 Truth-functions can be arranged in series.
That is the foundation of the theory of probability.
5.101 The truth-functions of a given number of elementary
propositions can always be set out in a schema of the following kind:
Wittgenstein sets out
the core of the truth-table analysis.
5.131 If the truth of one
proposition follows from the truth of others, this finds expression in relations
in which the forms of the propositions stand to one another; nor is it necessary
for us to set up these relations between them, by combining them with one
another in a single proposition; on the contrary, the relations are internal,
and their existence is an immediate result of the existence of propositions.
5.133 All deductions are made
a priori.
5.134 One elementary proposition
cannot be deduced from another.
(b) Regarding contingent
propositions and probability: [5.135-5.141]
5.135 There is no possible way of making an inference from
the existence of one situation to the existence of another, entirely different
situation.
5.1361 We
cannot infer the events of the future
from those of the present.
Belief in the causal nexus is
superstition.
-5.1362 The freedom of
the will consists in the impossibility of knowing actions that still lie in the
future. We could know them only if
causality were an inner necessity
like that of logical inference.—The connexion between knowledge and what is
known is that of logical necessity.
(c) Interlude:
tautologies and contradictions: [5.142 & 5.143]
5.142 A tautology follows from all propositions: it says
nothing.
5.143 Contradiction is that common factor of propositions
which no proposition has in common
with another....
Contradiction, one might say, vanishes outside all propositions: tautology
vanishes inside them.
Contradiction
is the outer limit of propositions: tautology is the unsubstantial point at
their center.
(d) Contingent
propositions, probability, and knowledge: [5.15-5.156]
5.15 If Tr
is the number of truth-grounds of a proposition r, and if Trs
is the number of the truth-grounds of a proposition s that are at the same time
truth-grounds of r, then we call the
ratio Trs: Tr
the degree of probability that
the proposition r gives to the
proposition s.
5.1511 There is no special object peculiar to probability
propositions.
5.153 In itself, a proposition is
neither probable nor improbable.
Either an event occurs or it does not: there is no middle way.
5.156 ....We use probability only
in default of certainty—if our knowledge of a fact is not indeed complete, but
we do know something about its form.
Internal relations of
propositional structure: [the 5.2s]
5.2
The structures of propositions stand in internal relations to one another.
5.21 ...we can represent a proposition as the result of an
operation that produces it out of other propositions (which are the bases of the
operation).
5.234 Truth-functions of
elementary propositions are results of operations with elementary-propositions
as bases. (These operations I call
truth-operations.)
5.2523 The concept of successive
applications of an operation is equivalent to the concept ‘and so on’.
5.254 An operation can vanish
(e.g., negation in ‘~~p’: ~~p=p).
Propositions are results of
truth operations on elementary propositions: [the 5.3s]
5.3 All propositions are results of truth-operations on
elementary propositions.
A
truth-operation is the way in which a truth-function is produced out of
elementary propositions.
It is of the
essence of truth-operations that, just as elementary propositions yield a truth
function of themselves, so too in the same way truth-functions yield a further
truth-function. When a truth
operation is applied to truth functions of elementary propositions, it always
generates another truth-function of elementary prepositions, another
proposition....
Every
proposition is the result of truth-operations on elementary propositions.
Logic takes care of itself:
[the 5.4s]
5.4 At this point it becomes manifest that
there are no ‘logical
objects’ or ‘logical constants’ (in Frege’s and Russell’s sense).
5.42 ....The
interdefinability of Frege’s and Russell’s ‘primitive signs’ of logic is enough
to show that they are not primitive signs, still less signs for relations.
5.43 Even at first sight it seems
scarcely credible that there should follow from one fact p infinitely many
others, namely ~~p,
~~~~p, etc.
And it is no less remarkable that the infinite number of propositions of
logic (mathematics) follow from a half a dozen ‘primitive’ propositions.
But in fact all
the propositions of logic say the same thing, to wit nothing.
-5.44 Truth-functions are not
material functions.
....The proposition ‘~~p’ is
not about negation, as if negation were an object: on the other hand, the
possibility of negation is already written into affirmation.
5.442 If we are given a proposition, then
with it we are also given the results
of all truth-operations that have it as their base.
5.452 The introduction of any new device into the symbolization of logic is
necessarily a momentous event.
5.47 ....An elementary proposition really contains all logical operations in
itself. For ‘fa’
says the same thing as:
‘($x).fx.x=a’.
5.471 The general
propositional form is the essence of a proposition.
5.4711 To give the essence of a
proposition means to give the essence of all description, and thus the essence
of the world.
5.473
Logic must look after
itself.
What he means here, I
believe, is that nothing stands outside
logic and, thus, is able to explain it.
Logic is the scaffolding of the world, and stands at its limit.
5.474 The number of fundamental operations that are necessary depends
solely on our notation.
That is, we can use ‘|’
[ p|q
= ~p·~q
]; ‘~’ and one of ‘·‘,
‘V‘, ‘®‘;
all of ‘~’, ‘·‘,
‘V‘,
‘®‘;
etc. It makes no difference.
Logic is
prior to experience: [the
5.5s]
5.5 Every truth-function is the result of successive
applications to elementary propositions of the operation
‘(-----T)(Ƹ,
...)’.
5.501 ....What the values of the
variable are is something that is stipulated.
The stipulation is a description of the propositions that have the
variable as their representative.
....We
can distinguish three kinds of
description: 1. direct enumeration...2. giving a function fx
whose values for all values of x are
the propositions to be described; 3. giving a formal law that governs the
construction of the propositions....
-5.511 How can
logic—all-embracing logic, which mirrors the world—use such peculiar crotchets
and contrivances?
Only because they are all
connected with one another in an infinitely fine network, the great mirror.
5.514
Once a notation has been
established, there will be in it a rule governing the construction of all
propositions that negate p, a
rule governing the construction of all propositions that affirm
p or
q; and so on.
These rules are equivalent to the symbols; and in them their sense is
mirrored.
-5.5151 ....The
positive proposition necessarily
presupposes the existence of the negative
proposition and vice versa.
5.526 We can describe the world
completely by means of fully generalized propositions, i.e. without first
correlating any name with a particular object.
Then, in order to arrive at the customary role of expression, we simply
need to add, after an expression like, ‘There is one and only one
x such that...” the words, ‘and that
x is
a’.
5.5303
Roughly speaking, to say
of two things that they are identical
is nonsense, and to say of one thing
that it is identical with itself is to say nothing at all.
-Cf., 4.243 and 4.46.
-5.535
Regarding Russell’s
axiom of infinity.
-5.5351 Regarding Russell’s ‘‘p’
is a proposition’, and ‘p®p’.
-5.5352 Regarding ‘There are no
things’ and ‘~($x).x=x’.
5.54 In the general propositional
form propositions occur in other propositions only as bases of truth-operations.
-5.542 It is clear that ‘A
believes that p.’ ‘A
has the thought p’, and ‘A
says p’ are of the form ‘“p”
says p’: and this does not involve a
correlation of a fact with an object, but rather the correlation of facts by
means of the correlation of their objects.
5.55
We now have to answer
a priori the question about all the
possible forms of elementary propositions.
Elementary propositions consist of
names. Since, however, we are
unable to give the number of names with different meanings, we are also unable
to give the composition of elementary propositions.
5.552 The ‘experience’ that we
need in order to understand logic is not that something or other is the state of
things, but that something
is: that, however, is
not an experience.
Logic is prior to every
experience—that something is so.
It is prior to the question “How?”, not prior to the question “What?”
5.5561
Empirical reality is limited by the totality of objects.
The limit also makes itself
manifest in the totality of elementary propositions.
Hierarchies are and must be
independent of reality.
-5.5563 In fact, all the
propositions of our everyday language, just as they stand, are in perfect
logical order.—That utterly simple thing, which we have to formulate here, is
not an image of the truth, but the truth in its entirety.
-5.557
The
application of logic decides what
elementary propositions there are.
What belongs to its application,
logic cannot anticipate.
It is clear that logic must not
clash with its application.
But logic has to be in contact
with its application.
Therefore logic and its
application must not overlap.
-5.5571 If I cannot say
a priori what elementary propositions
there are, then the attempt to do so must lead to obvious nonsense.
The limits of
my
world: [the 5.6s]
5.6
The limits of
my
language mean the limits of my world.
Brockhaus maintains that: “every thought
is a proposition, that is, a logical picture of a possible
Sachverhalt [atomic fact, state of
affairs]. The world is a contingent
aggregate of Sachverhalte, and, since
every elementary proposition pictures its sense with perfect clarity and
precision, the world allows of being represented in speech with such clarity and
precision. But behind each of these
Gedanken [experiences] must lie
the intending metaphysical subject,
and thus the world—everything that I can represent in language or thought—is
conditioned by this intending metaphysical ego and thus is “mine.””[24]
5.61
Logic pervades the
world; the limits of the world are also its limits....
5.62 This remark provides the key
to the problem, how much truth there is in solipsism.
For what the solipsist means
is quite correct; only it cannot be said,
but makes itself manifest.
The
world is
my world; this is manifest in the
fact that the limits of language (of
that language which alone I understand) mean the limits of
my world.
-Early in 1920, Wittgenstein
tells Frege that there are deep grounds for idealism, and here he says that
there is “much truth” in solipsism.[25]
Clearly, there was as much disagreement between the logical positivists
and the early Wittgenstein as there was agreement.
Both contended that the metaphysical statements of idealists and
solipsists were nonsensical. The
positivists left it at this, however, while Wittgenstein found that it is the
saying which was flawed.
As David Pears notes, “...when Wittgenstein excludes the solipsist’s
claim from factual discourse, he implies that it literally lacks sense, but he
does not imply that it is rubbish.
On the contrary, he allows that among the theses of metaphysics, all of which
are literally senseless, there are some that are acceptable for a deeper and
more interesting reason than that they make successful claims to factual truth.”[26]
5.621
The world and life are
one.
5.631
There is no such
thing as the subject that thinks or
entertains ideas.
If I wrote a book called
The World As I Found It, I should
have to include a report on my body, and should have to say which parts were
subordinate to my will, and which were not, etc., this being a method of
isolating the subject, or rather of showing that in an important sense there is
no subject; for it alone could not be
mentioned in that book.—
5.632
The subject does not belong to the
world: rather, it is a limit of the world.
5.633
Where
in the world is a metaphysical
subject to be found?
In his “Lecture On Ethics”
[~1929], Wittgenstein says that: “suppose one of you were an omniscient person
and therefore knew all the movements of all the bodies in the world dead or
alive and that he also know all the states of mind of all human beings that had
ever lived, and suppose this man wrote all that he knew in a big book, then this
book would contain the whole description of the world [“all that is the case”];
and what I want to say is, that this book would contain nothing that we would
call an ethical judgment or anything
which would logically entail such a judgment.”[27]
In his
Wittgenstein’s Metaphysics John Cook
cites Wittgenstein’s Notebooks 1914-1916,
p. 80: “The I is not an object” and then maintains: “...meaning that in a fully
analyzed version of the sentences in question there will be nothing
corresponding to the first person pronoun.
In the Tractatus he allows
himself, at one point, to put this matter in the material mode:[28]
“There is no such thing as the subject that thinks or entertains ideas” (TLP,
5.631), but in another passage he avoids the material mode, saying of the
sentences in question:
“It is clear, however, that “A believes that
p”, “A has the thought
p”, and “A says
p” are of the form “p
says p”: and this does not involve a
correlation of a fact with an object [a self], but rather the correlation of
facts by means of the correlation of objects” (TLP,
5.542).
“This shows too that there is no
such thing as the soul—the subject, etc.—as it is conceived in the superficial
psychology of the present day. A
composite soul would of course no longer be a soul” (TLP, 5.45421).
Here Wittgenstein is saying that once we realize that the true logical
form of the sentences in question does not involve a subject we will also see
the form of the facts in question, will see the essence of the world.
And yet he here again resorts to the material mode to
say what is shown, for he says: “This
shows that there is no such thing as the soul.”
It is this sort of thing that, at the end of the
Tractatus, he declares to be
nonsensical (TLP, 6.54).”[29]
5.6331 Wittgenstein offers a
metaphor (the eye not
being in the visual field) and a drawing which is of some use in explicating his
views. I will modify the
drawing several times as I use it to elaborate some basic elements of his
overall metaphysical view.
·[eye] |
visual field
Note that this is a comment on
the claim (5.6) that the limits of my language are the limits of my world.
Cf., 6.124: “the propositions
of logic...describe the scaffolding of the world....”
Also cf., Wittgenstein’s
Notebooks 1914-1916, pp. 72-73:
What do I know about God and the
purpose of life?
I know that this world exists.
That I am placed in it like my
eye in its visual field.
That something about it is
problematic, which we call its meaning.
That this meaning does not lie in
it but outside it.
That life is the world.
That my will permeates the world.
That my will is good or evil.
Therefore that good and evil are
somehow connected with the meaning of the world.
The meaning of life, i.e. the
meaning of the world we call God.
And connect with this
the comparison of God to a father.
To pray is to think about the
meaning of life.
I cannot bend the happenings of
the world to my will: I am completely powerless.
I can only make myself
independent of the world—and so in a certain sense master it—by renouncing any
influence on happenings.[30]
5.634 ....There
is no a priori order of things.
5.64
...solipsism...coincides with pure realism.
5.641 What brings the self into
philosophy is the fact that ‘the world is my world.’
The philosophical self is not the
human being, not the human body, or the human soul, with which psychology deals,
but rather the metaphysical subject, the limit of the world—not a part of it.
6 The general form of a
truth-function is [......].
This is the general form of a
proposition.
Cf., 4.5 This is how things stand.
This Wittgenstenian proposition
is different from 4.5 however. The
latter is restricted to the discussion of the propositional calculus, while this
one extends Wittgenstein’s discussion of logic to cover predicate logic with
identity. The
Wikipedia article on Wittgenstein’s
Tractatus is helpful here:
What
proposition 6. really says is that any logical sentence can be derived from a
series of
nand operations on the
totality of atomic propositions. This is
in fact a well-known logical
theorem produced by
Henry M. Sheffer, of which
Wittgenstein makes use. Sheffer's result
was, however, restricted to the propositional calculus, and so, of limited
significance. Wittgenstein's N-operator
is however an infinitary analogue of the
Sheffer stroke, which
applied to a set of propositions produces a proposition that is equivalent to
the denial of every member of that set. Wittgenstein
shows that this operator can cope with the whole of predicate logic with
identity, defining the quantifiers at 5.52, and showing how identity would then
be handled at 5.53-5.532.
[31]
For additional insight into the
formula here, cf., Richard
Brockhaus’s Pulling Up the Ladder, op.
cit., pp. 175-176 (esp.,
footnotes 44 and 45).
Cf., also Wittgenstein’s
Philosophical Investigations I, 114.
Complex and elementary
propositions: [the 6.0s]
6.001 What this says is that every proposition is a result
of successive applications to elementary propositions of the operation [...].
In 6.02-6.031 he explains the concept of “number” which he
derives through the application of this operation.
I will skip over these passages altogether.
The Propositions of Logic
are Tautologies Which Say Nothing, But Show Much: [the 6.1s]
6.1 The propositions of logic are tautologies.
Note that we know that
they don’t “say” anything! [6.11]
That is, they lack sense (cf., 4.461
and 5.124).
6.12
The fact that the
propositions of logic are tautologies
shows the formal—logical—properties of language and the world.
6.1222 ....Not only must
a proposition of logic be irrefutable by any possible experience, but it must
also be unconfirmable by any possible experience.
6.124
The propositions of
logic describe the scaffolding of the world, or rather they represent it.
They have no ‘subject-matter’.
They presuppose that names have meaning and elementary propositions
sense; and that is their connexion with the world.
It is clear that something about the world must be indicated by the fact
that certain combinations of symbols—whose essence involves the possession of a
determinate character—are tautologies.
This contains the decisive point.
We have said that some things are arbitrary in the symbols that we use
and that some things are not. In
logic it is only the latter that express; but that means that logic is not a
field in which we express what we
wish with the help of signs, but rather one in which the nature of the natural
and inevitable signs speaks for itself.
If we know the logical syntax of any sign-language, then we have already
been given all the propositions of logic.
-Here we can use the
following modified diagram from 5.6311 to help us see what he is trying to
“show” us here:
·[eye] [The visual field—a
metaphor.]
The world—all the facts.
Language—all the contingent
props.
Thought—all that can be
thought.
|
The perimeter of the
figure includes the propositions of logic”—the “limits of the world” are their
limits. They are necessary.
The logical propositions
(which are tautologies [6.1], and which are without sense [6.11, 4.461, and
5.142]) do not (“strictly speaking” say
anything because they are not about
the world—at least not in the way that ordinary (contingent) propositions are.
Instead, they provide the
scaffolding which makes ordinary language (and ordinary thought and facts)
possible. Logic provides the
structure which is necessary for there to be facts, language, and thought.
Strictly speaking, then, logic can’t be
said but only
shown—it is like the eye in 5.6311—it
can’t be part of the “field” and, so, it is represented as at the “limit”—thus
[5.6], it is the limit (or, more properly, as the following will “show,”
one of the limits) of the world and
of language and thought.
6.127 All the
propositions of logic are of equal status: it is not the case that some of them
are essentially derived propositions.
Every tautology itself shows that
it is a tautology.
6.13 Logic is not a body of doctrine, but a mirror-image of
the world.
Logic is
transcendental.
Mathematics and Logic:
[the 6.2s]
6.2 Mathematics is a logical method.
The propositions of mathematics are equations, and
therefore pseudo-propositions.
6.211 Indeed in real life a mathematical proposition is
never what we want. Rather, we make
use of mathematical propositions only
in inferences from propositions that do not belong to mathematics to others that
likewise do not belong to mathematics.
(In philosophy the
question, ‘What do we actually use this word or this proposition for?’
repeatedly leads to valuable insights).
This last statement is
particularly suggestive of the views of the middle and later Wittgenstein!
In 6.22-6.241 he develops some of
mathematics out of the basis of logic.
The Laws of Causation,
Sufficient Reason, Induction, etc. are “Forms of Laws:” [the 6.3]s
6.3 The exploration of logic means the exploration of
everything that is subject to law.
And outside logic everything is accidental.
6.31 He says that the “law of induction” is not a law of
logic, is not an a priori law, but,
instead, is a “form of a law.”
He wants to distinguish
between (a) empirical [meaningful] propositions (which say how things are); (b)
general statements about the empirical statements—that is, laws (“induction,”
“sufficient reason,” “causation”); and (c) the statements of logic.
6.32 Similarly, he says, for the
“law of causality.”
6.3211 Similarly, he says for the
“law of least action.”
6.34
All such propositions,
including the principle of sufficient reason, the laws of continuity in nature
and of least effort in nature, etc. etc—all these are
a priori insights about the forms in
which the propositions of science can be cast.
-6.341 He uses the metaphor of
laying a “square mesh” over a white surface with irregular black spots on it to
describe it (and of a triangular mesh, etc.) to clarify the place of logic, laws
relating to contingent propositions, etc.:
-6.342 ....The
possibility of describing a picture like the one mentioned above with a net of a
given form tells us nothing about the
picture. (For that is true
of all such pictures.) But what
does characterize the picture is that
it can be described completely by a
particular net with a particular size
of mesh.
Similarly the possibility of
describing the world by means of Newtonian mechanics tells us noting about the
world: but what does tell us something about it is the precise
way in which it is possible to
describe it by these means. We are
also told something about the world by the fact that it can be described more
simply with one system of mechanics than with another.
6.35 ....Laws
like the principle of sufficient reason, etc. are about the net and not about
what the net describes.
If there were a law of causality,
it might be put in the following way: there are laws of nature.
But of course that cannot be said:
it makes itself manifest.
Here a modification of the
earlier diagram [5.6311 and 6.124] can help us see what he is saying:
//////////////////////////////////////////////////////////////////////////////////////////////////////////////·[eye]///////////////////////////////////////////////////////////////// [The visual field—a
metaphor.] //////The world—all the
facts.//// //Language—all the
contingent
props.///////////////////////////////////// //Thought—all that can be
thought.//////////////////////////////////////////////////////////////////////////////// |
The perimeter of the
figure includes the propositions of logic”—the “limits of the world” are their
limits. They are necessary.
The interior slanted
lines represent the laws of induction, causality, sufficient reason,
etc., and their placement
inside the world indicates their
relative position vis-a-vis the laws
of logic. While the latter are
necessary, the former are not.
But while they are contingent [6.3], they provide
a priori insights [6.34] about forms
in which the laws of science (etc.)
can be cast. Strictly speaking,
these propositions here are about the net and not about what the net describes
[6.35]. These “laws,” like the laws
of logic, “cannot be said: [they] make [themselves] manifest” [6.35].
-6.363 The procedure of
induction consists in accepting as true the
simplest law that can be reconciled
with our experiences.
-6.3631
This procedure, however,
has no logical justification but only a psychological one.
6.37 There is no compulsion making one thing happen because
another has happened. The only
necessity that exists is logical
necessity.
6.371 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.
6.373
The world is independent of my
will.
-Cf., 5.1362—note that the world
can’t depend on the will as the objects are independent of one another (and
anything else, and the facts are simply truth-functions of the independent
states of affairs.
-Cf., the comments after 5.6331
above.
Ethics, the Self, and the
mystical: [the 6.4s]
6.4
All propositions are of equal value.
6.41
The sense of the world
must lie outside the world.
6.42 ...it
is impossible for there to be propositions of ethics.
6.42 ....Ethics is
transcendental.
-Cf.,
6.13 Logic is transcendental; and 5.5632 The subject does not belong to the
world.
6.423 It is impossible to
speak about the will in so far as it is the subject of ethical attributes.
6.43
If the good or bad exercise
of the will does not 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.
Here the diagram from 5.6311,
6.124, and 6.35 can help us again.
This time I will draw your attention to the “dot” in the middle of those
diagrams (and this represents the final version of this complex diagram).
//////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////////·[eye]//////////////////////////// //[The visual field—a
metaphor.]//////// //The world—all the
facts.////////////////// //Language—all the
contingent props./ //Thought—all that can be
thought./////
/////////////////////////////////////////////////////// |
The perimeter of the figure
includes the propositions of logic”—the “limits of the world” are their limits.
They are necessary.
The interior slanted lines
represent the laws of induction, causality, sufficient reason,
etc., and their placement
inside the world indicates their
relative position vis-a-vis the laws
of logic. While the latter are
necessary, the former are not.
But while they are contingent [6.3], they provide
a priori insights [6.34] about forms
in which the laws of science (etc.)
can be cast. Strictly speaking,
these propositions here are about the net and not about what the net describes
[6.35]. These “laws,” like the laws
of logic, “cannot be said: [they] make [themselves] manifest” [6.35].
The interior dot [·]
doesn’t really belong in the interior—as 6.41 makes clear this dot represents
(as does the exterior square of logic) a “limit” (it is “outside” the world).
I place it inside for two reasons: first because in truth there is no
“outside”—the world is all that is the case, and Wittgenstein doesn’t want an
ontology which allows for nonexistent objects.
Second, the perimeter is already taken up with logic, and it is clear
that the metaphysical self, which the dot is to represent is a different limit
from logic. In
Notebooks 1914-1916 he says: “I know
that this world exists....I am placed in it like my eye in its visual field.”[32]
There he also says: “there are two independent godheads: the world and my
independent I.”[33]
-Cf.,
6.41 Ethics is transcendental; 6.13 Logic is transcendental; and 5.5632 The
subject does not belong to the world.
In his
Pulling Up The Ladder, Richard
Brockhaus maintains that: “my fundamental thesis is that Wittgenstein holds an
extremely rarefied version of the Schopenhauerian view that there is an
irreducibly human world, although we
must carefully limit the meaning of ‘human’ to exclude the psychological or
biological. There are many such
“human worlds,” each composed of two indivisibly linked although wholly
disparate components, one of the greatest possible generality (a generality so
great that its assertion is impossible), the other of the greatest possible
uniqueness (so unique that it too escapes language).
The first is so general that it represents the bare
possibility of a world, the latter so
particular that its duplication is inconceivable.
These two elements—respectively Logic and the Metaphysical Ego—are the
elements that Wittgenstein terms “my World.”
Importantly, these claims transcend the bounds of language insofar as
they serve as necessary conditions for any symbolic representation.
The ensuing ineffability complicates the exposition of the major themes
of the Tractatus, since so much of
what is central cannot be said. But it
also leads straight to Wittgenstein’s fundamental concern, namely the extent to
which linguistic representation—thought—and with it reason are connected with
what I shall loosely call value.”[34]
6.44
It is not
how things are in the world that is
mystical, but that it exists.
6.45
To view the world
sub specie aterni is to view it as a
whole—as a limited whole.
Feeling the world as a limited
whole—it is this that is mystical.
The Correct Method In
Philosophy: [the 6.5s]
6.5
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.
6.51
Scepticism is
not irrefutable, but obviously
nonsensical....
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.
Cf., Wittgenstein’s
On Certainty![35]
6.52 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.
6.521 The solution of the
problem of life
is seen in the vanishing of the problem.
6.522 There are, indeed, things that cannot be put into
words. They
make themselves manifest.
They are what is mystical.
6.53 The
correct method in philosophy would really be the following: to say nothing
expect what can be said, i.e. propositions of natural science...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 we were teaching him philosophy—this
method would be the only strictly correct one.
6.54
My propositions serve as
elucidations in the following way: anyone who understands me eventually
recognizes them as nonsensical, when he has used them—as steps—to climb up
beyond them. (He must...throw away
the ladder after he has climbed up it.)
He must transcend these
propositions, and then he will see the world aright.
-What do we do after we
throw away the ladder? Cora Diamond
discusses this in her “Throwing Away the Ladder.”[36]
7. What we cannot
speak about we must pass over in silence.
(end)
[1] Ludwig
Wittgenstein,
Tractatus
Logico-Philosophicus [1921 in German, 1922
doe English translation], trans. D.F. Pears and
B.F. McGuinness (London: Routledge, 1961).
All further citations to the
Tractatus
in these lecture notes will be identified by the
relevant section number.
[2] Norman
Malcolm,
Wittgenstein: A Religious Point of View?
(Ithaca: Cornell U.P., 1994), p. 31.
[3]
Ibid.
[4]
Ibid.
[5] Richard
Brockhaus,
Pulling
Up the Ladder, (LaSalle: Open Court 1991),
p. 143.
[6] Cited by
Brockhaus,
op. cit.,
in his discussion on p. 142.
[7]
Cf.,
David
Pears, The False Prison: A Study of the
Development of Wittgenstein’s Philosophy v.
1, (Oxford: Oxford U.P., 1987), pp. 27-29.
[8] Norman
Malcolm,
Wittgenstein: A Religious Point of View?,
op. cit.,
p. 32.
Malcolm cites “Appendix III” of
Wittgenstein’s
Notebooks
1914-1916, eds. G.H. von Wright and G.E.M.
Anscome, trans. G.E.M. Anscome (N.Y.: Harper &
Row, 1961).
While he indicates that the citations are
on p. 130 and 131, they are on p. 129 and 130.
[9]
Ibid.,
pp. 32-33.
[10] Ludwig
Wittgenstein,
The Blue
Book, in
The Blue
and Brown Books (N.Y.: Harper and Row,
1958), p. 3.
[11]
Brockhaus uses the notion of a grapheme like
that of a phoneme to mark out a unit of
graphicality.
[12] Richard
Brockhaus,
Pulling
Up the Ladder, op. cit., p. 163.
[13]
Ibid.,
pp. 190-191.
Emphasis added to passage.
[14]
Ibid.,
p. 164.
[15]
Ibid.,
p. 165.
[16]
Ibid.
[17]
Ibid.,
pp. 171-172.
[18]
Ibid.,
pp. 18-19.
[19]
Cf.,
ibid.,
pp. 175-177.
[20] Richard
Fumerton,
Metaepistemology and Skepticism (Lanham:
Rowman, 1995), p. 22.
[21]
Cf.,
ibid.,
p. 213.
[22] David
Pears, The False Prison: A Study of the
Development of Wittgenstein's Philosophy v. 1,
op. cit.,
pp. 22-23.
[23] Rom
Harre,
Varieties of Realism: A Rationale for the
Natural Sciences (Oxford: Basil Blackwell,
1986), p. 319.
[24] Richard
Brockhaus,
Pulling
Up the Ladder, op. cit., p. 292.
[25]
Cf.
Ray Monk,
Ludwig Wittgenstein, (N.Y.: Penguin, 1990,
pp. 190-191.
‘Solipsism’ if from
solus
ipse (“the self alone”).
[26] David
Pears,
The False Prison v. 1,
op. cit.,
p. 164.
[27] Ludwig
Wittgenstein, “Wittgenstein’s Lecture on
Ethics,”
Philosophical Review v. 74 (1965), pp. 3-12,
p. 6.
The lecture was delivered by Wittgenstein
in Cambridge between 1929 and 1930.
[28] The
“material mode” of speech is used to speak about
things; the “formal mode” is employed when we
speak about language, propositions, etc.
For example “do physical objects exist
while unperceived” is in the material mode,
while “what is the correct analysis of
propositions about physical objects” is in the
formal mode.
[29] John W.
Cook,
Wittgenstein's Metaphysics (Cambridge:
Cambridge U.P., 1994), pp. 59-60.
Cf.,
also pp. 48-52.
[30] Ludwig
Wittgenstein,
Notebooks
1914-1916, ed. G.H. von Wright and G.E.M.
Anscome, trans. G.E.M. Anscome (N.Y.: Harper,
1961), pp. 72-73.
[31] Wikipedia, “Tractatus Logico-Philosophicus, https://en.wikipedia.org/wiki/Tractatus_Logico-Philosophicus accessed on 02/18/14. A yet more careful discussion of his views and predicate logic can be found in the Stanford Encyclopedia of Philosophy essay of “Wittgenstein’ Logical Atomism”: https://plato.stanford.edu/entries/wittgenstein-atomism/ accessed on 02/18/14.
[32]
Ibid.,
pp. 72-73.
[33]
Ibid.,
p. 74.
This occurs in the context of a longer
discussion (pp. 72-75) which will be important
as we discuss the metaphysical self (or
metaphysical ego).
[34] Richard
Brockhaus,
Pulling
Up The Ladder, op. cit., pp. 14-15.
[35] Ludwig
Wittgenstein,
On
Certainty (N.Y.: Harper, 1969).
[36] Cora
Diamond, “Throwing Away the Ladder,”
Philosophy v. 63 (1988), pp. 5-27.
File revised on 01/27/22.