Tractatus Logico-Philosophicus - Ludwig Wittgenstein (top 10 ebook reader TXT) 📗

as of the fact to which they refer. Everything, therefore, which is involved in the very idea of the expressiveness of language must remain incapable of being expressed in language, and is, therefore, inexpressible in a perfectly precise sense. This inexpressible contains, according to Mr. Wittgenstein, the whole of logic and philosophy. The right method of teaching philosophy, he says, would be to confine oneself to propositions of the sciences, stated with all possible clearness and exactness, leaving philosophical assertions to the learner, and proving to him, whenever he made them, that they are meaningless. It is true that the fate of Socrates might befall a man who attempted this method of teaching, but we are not to be deterred by that fear, if it is the only right method. It is not this that causes some hesitation in accepting Mr. Wittgenstein’s position, in spite of the very powerful arguments which he brings to its support. What causes hesitation is the fact that, after all, Mr. Wittgenstein manages to say a good deal about what cannot be said, thus suggesting to the sceptical reader that possibly there may be some loophole through a hierarchy of languages, or by some other exit. The whole subject of ethics, for example, is placed by Mr. Wittgenstein in the mystical, inexpressible region. Nevertheless he is capable of conveying his ethical opinions. His defence would be that what he calls the mystical can be shown, although it cannot be said. It may be that this defence is adequate, but, for my part, I confess that it leaves me with a certain sense of intellectual discomfort.

There is one purely logical problem in regard to which these difficulties are peculiarly acute. I mean the problem of generality. In the theory of generality it is necessary to consider all propositions of the form f⁡x where f⁡x is a given propositional function. This belongs to the part of logic which can be expressed, according to Mr. Wittgenstein’s system. But the totality of possible values of x which might seem to be involved in the totality of propositions of the form f⁡x is not admitted by Mr. Wittgenstein among the things that can be spoken of, for this is no other than the totality of things in the world, and thus involves the attempt to conceive the world as a whole; “the feeling of the world as a bounded whole is the mystical”; hence the totality of the values of x is mystical (6.45). This is expressly argued when Mr. Wittgenstein denies that we can make propositions as to how many things there are in the world, as for example, that there are more than three.

These difficulties suggest to my mind some such possibility as this: that every language has, as Mr. Wittgenstein says, a structure concerning which in the language, nothing can be said, but that there may be another language dealing with the structure of the first language, and having itself a new structure, and that to this hierarchy of languages there may be no limit. Mr. Wittgenstein would of course reply that his whole theory is applicable unchanged to the totality of such languages. The only retort would be to deny that there is any such totality. The totalities concerning which Mr. Wittgenstein holds that it is impossible to speak logically are nevertheless thought by him to exist, and are the subject-matter of his mysticism. The totality resulting from our hierarchy would be not merely logically inexpressible, but a fiction, a mere delusion, and in this way the supposed sphere of the mystical would be abolished. Such a hypothesis is very difficult, and I can see objections to it which at the moment I do not know how to answer. Yet I do not see how any easier hypothesis can escape from Mr. Wittgenstein’s conclusions. Even if this very difficult hypothesis should prove tenable, it would leave untouched a very large part of Mr. Wittgenstein’s theory, though possibly not the part upon which he himself would wish to lay most stress. As one with a long experience of the difficulties of logic and of the deceptiveness of theories which seem irrefutable, I find myself unable to be sure of the rightness of a theory, merely on the ground that I cannot see any point on which it is wrong. But to have constructed a theory of logic which is not at any point obviously wrong is to have achieved a work of extraordinary difficulty and importance. This merit, in my opinion, belongs to Mr. Wittgenstein’s book, and makes it one which no serious philosopher can afford to neglect.

Bertrand Russell

May 1922

Dedicated
to the memory of my friend
David H. Pinsent

“… und alles, was man weiss, nicht bloss rauschen und brausen gehört hat, lässt sich in drei Worten sagen.”

–⁠Kürnberger Preface

This book will perhaps only be understood by those who have themselves already thought the thoughts which are expressed in it⁠—or similar thoughts. It is therefore not a textbook. Its object would be attained if there were one person who read it with understanding and to whom it afforded pleasure.

The book deals with the problems of philosophy and shows, as I believe, that the method of formulating these problems rests on the misunderstanding of the logic of our language. Its whole meaning could be summed up somewhat as follows: What can be said at all can be said clearly; and whereof one cannot speak thereof one must be silent.

The book will, therefore, draw a limit to thinking, or rather⁠—not to thinking, but to the expression of thoughts; for, in order to draw a limit to thinking we should have to be able to think both sides of this limit (we should therefore have to be able to think what cannot be thought).

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

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