Ludwig Wittgenstein (1889 – 1951)

"In Renan’s ‘Peuple d’Israel’ I read: “Birth sickness, death, madness, catalepsy, sleep, dreams, all made an immense impression and, even nowadays, only a few have the gift of seeing clearly that these phenomena have causes within our constitution.”

On the contrary there is absolutely no reason to wonder at these things, because they are such everyday occurrences. If primitive men can’t help but wonder at them, how much more so dogs and monkeys. Or is it being assumed that men, as it were, suddenly woke up and, noticing for the first time these things that had always been there, were understandably amazed? — Well, as a matter of fact we might assume something like this; though not that they become aware of these things for the first time but that they do suddenly start to wonder at them. But this again has nothing to do with their being primitive. Unless it is called primitive not to wonder at things, in which case the people of today are really the primitive ones, and Renan himself too if he supposes that scientific explanation could intensify wonderment.

As though lightning were more commonplace or less astounding today that 2000 years ago.

Man has to awaken to wonder — and so perhaps do peoples. Science is a way of sending him off to sleep again.

In other words it’s just false to say: Of course, these primitive peoples couldn’t help wondering at everything. Though perhaps it is true that these peoples did wonder at all the things around them. — To suppose they couldn’t help wondering at them is a primitive superstition…"--Ludwig Wittgenstein from notes collected in Culture and Value (1930).


Alice C. Linsley

Ludwig Wittgenstein, an Austrian-British philosopher, was one of the most influential thinkers of the 20th century. His work contributed to various movements in analytic and linguistic philosophy. He studied at Trinity College, Cambridge with Bertrand Russell. As colleagues, Russell and Wittgenstein developed their view called “logical atomism.”

Wittgenstein

Russell inspired Wittgenstein to consider the nature of thought itself. Russell was famous for statements like these:

“Thought is subversive and revolutionary, destructive and terrible. Thought is merciless to privilege, established institutions, and comfortable habit. Thought is great and swift and free.”

“Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric.”

Wittgenstein argued that language is composed of complex propositions that can be analyzed into less complex propositions until one arrives at simple or elementary propositions. Correspondingly, the world is composed of complex facts that can be analyzed into less complex facts until one arrives at simple or “atomic” facts. The world is the totality of these facts. So a chair is wood (or metal) and nails (or brackets) and fabric components as well as something upon which we sit. In Wittgenstein's view this mental picture (chair) which we suppose gives us a true account of an object actually “stands in the way of our seeing the use of the word as it is” (PI:305). The picture of one thing, that is in fact many things, leads us to the childish belief that there is a correspondence between the word and the nature of the thing. According to Wittgenstein’s picture theory, meaning requires that there be “atomic” facts. This means that meaning is arrived at through analysis of only propositions that picture facts, or propositions of science. By this reasoning, metaphysical and ethical statements are not meaningful assertions. Words such as good, evil and beauty don’t represent simple propositions, so a statement such as “Murder is evil” is impossible to verify factually.

Wittgenstein’s most famous work is Tractatus Logico-philosophicus (1921), a volume of only 75 pages, but which he believed provided the “final solution” to philosophical problems. In the Tractatus, he held that “philosophy aims at the logical clarification of thoughts”and philosophy is “not a body of propositions, but to make propositions clear.”

Logical positivists were greatly influenced by Wittgenstein’s Tractatus. They soundly rejected all truth claims that could not be reduced to atomic facts and pushed ethics aside, viewing it largely as a waste of intellectual energy. Logical Positivism was a highly academic approach that had little appeal to the average person who struggled with day to day matters of moral choice. It also didn’t represent the religious sentiments of Wittgenstein, who called Kierkegaard “a saint.”

In the lesson on Kierkegaard, we found that he believed that knowledge is miraculous or supernaturally provided. He would have agreed with the Socratic-Platonic view that there is no learning, since one can’t learn what one already knows intuitively or a priori. Drawing of John Climacus’ understanding of spiritual enlightenment, Kierkegaard further argued that learning involves a mysterious change that takes place in the learner at a specific moment of his existence - a moment of enlightenment. In this moment, the learner is absolutely certain that he/she has grasped eternal knowledge. He maintains that this is miraculous because it only can be initiated by God, who is beyond time and space, through a series of events in time and space This learning or enlightenment is highly individual and subjective, and it is unique for every learner. Such knowledge produces an existential change though this change may be very difficult to explain or even to articulate, given the limitations of human language.

Kierkegaard died 34 years before Wittgenstein was born and though Wittgenstein was familiar with Kierkegaard's writings, the two philosophers approached the question of knowledge differently. For Wittgenstein language can only approximate reality. It can never be other than a picture of reality. In other words, a statement or expression describes an experience by creating a structure isomorphic with the structure of that experience.

In the Philosophical Investigations (1953), Wittgenstein moves in a different direction from his Tractatus Logico-philosophicus. In Tractatus, he argued that philosophy aims at the logical clarification of thoughts”and is “not a body of propositions, but to make propositions clear.” Language is useful but approximates reality. In Philosophical Investigations, he insisted that "philosophy is a battle against the bewitchment of our intelligence by means of language.” Here language gets in the way. These writings divide Wittgenstein’s work into two distinct phases. The two are not oppositional, however. Wittgenstein never set aside his picture theory of a thought as a logical picture of facts. In the Tractatus, he develops his thought about the logic of propositions, whereas in the Philosophical Investigations he is concerned about other forms of language.

According to Wittgenstein’s picture theory, meaning requires that there be “atomic” facts. This means that meaning is arrived at through analysis of only propositions that picture facts, or propositions of science. By this reasoning, metaphysical and ethical statements are not meaningful assertions. Words such as good, evil and beauty don’t represent simple propositions, so a statement such as “Murder is evil” is impossible to verify factually. Logical positivists were greatly influenced by Wittgenstein’s Tractatus. They soundly rejected all truth claims that could not be reduced to atomic facts and pushed ethics aside, viewing it largely as a waste of intellectual energy.

Although only a few explicit references to Kierkegaard exist in Wittgenstein’s works, it is clear that Wittgenstein shared Kierkegaard’s religious inclinations. In conversation with his friend Maurice O'Connor Drury, Wittgenstein made the following remark: “Bach wrote on the title page of his Orgelbuchlein, ‘To the glory of the most high God, and that my neighbor may be benefited thereby.’ That is what I would have liked to say about my work.”

A much as he may have wanted to be remembered for giving glory to God, Wittgenstein’s religious thought had little influence on 20th century ethics. His Tractatus on the other hand, influenced the development of Logical Positivism with its strong element of atheism, and works published after his death influenced German Idealism. Rarely is Wittgenstein's thought considered alongside that of Søren Kierkegaard, though clearly Kierkegaard was a significant source of inspiration for him. The philosopher who best understood this was Wittgenstein's student, friend, and translator Elizabeth Anscombe, who we will consider in the next lesson.

Related reading: Søren Kierkegaard; Elizabeth Anscombe on Justice