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He suggests that an attempt to untangle these knots requires more than simple deductive arguments pointing out the problems with some particular position. Instead, Wittgenstein's larger goal is to try to divert us from our philosophical problems long enough to become aware of our intuitive ability to see the family resemblances.
Language-games[ edit ] Wittgenstein develops this discussion of games into the key notion of a language-game. For Wittgenstein, his use of the term language-game "is meant to bring into prominence the fact that the speaking of language is part of an activity, or of a life-form.
We speak of various kinds of games: board games, betting games, sports, "war games". These are all different uses of the word "games". Wittgenstein also gives the example of "Water!
The meaning of the word depends on the language-game within which it is being used. Another way Wittgenstein puts the point is that the word "water" has no meaning apart from its use within a language-game. One might use the word as an order to have someone else bring you a glass of water. But it can also be used to warn someone that the water has been poisoned. One might even use the word as code by members of a secret society.
Wittgenstein does not limit the application of his concept of language games to word-meaning. He also applies it to sentence-meaning.
Wittgenstein argues that independently of use the sentence does not yet 'say' anything. It is 'meaningless' in the sense of not being significant for a particular purpose. It only acquires significance if we fix it within some context of use.
Thus, it fails to say anything because the sentence as such does not yet determine some particular use. The sentence is only meaningful when it is used to say something. For instance, it can be used so as to say that no person or historical figure fits the set of descriptions attributed to the person that goes by the name of "Moses".
But it can also mean that the leader of the Israelites was not called Moses. Or that there cannot have been anyone who accomplished all that the Bible relates of Moses, etc. What the sentence means thus depends on its context of use. Wittgenstein begins his discussion of rules with the example of one person giving orders to another "to write down a series of signs according to a certain formation rule. Wittgenstein draws a distinction between following orders by copying the numbers following instruction and understanding the construction of the series of numbers.
One general characteristic of games that Wittgenstein considers in detail is the way in which they consist in following rules. Rules constitute a family, rather than a class that can be explicitly defined. Indeed, he argues that any course of action can be made out to accord with some particular rule, and that therefore a rule cannot be used to explain an action. Following a rule is a social activity.
Saul Kripke provides an influential discussion of Wittgenstein's remarks on rules. For Kripe, Wittgenstein's discussion of rules "may be regarded as a new form of philosophical scepticism.
The answer was: if everything can be made out to accord with the rule, then it can also be made out to conflict with it. And so there would be neither accord nor conflict here.
The usual example is that of a language in which one names one's sensations and other subjective experiences, such that the meaning of the term is decided by the individual alone. For example, the individual names a particular sensation, on some occasion, 'S', and intends to use that word to refer to that sensation.
Wittgenstein presents several perspectives on the topic. One point he makes is that it is incoherent to talk of knowing that one is in some particular mental state.
For Wittgenstein, this is a grammatical point, part of the way in which the language-game involving the word "pain" is played. First, he argues that a private language is not really a language at all. This point is intimately connected with a variety of other themes in his later works, especially his investigations of "meaning".
For Wittgenstein, there is no single, coherent "sample" or "object" that we can call "meaning". Rather, the supposition that there are such things is the source of many philosophical confusions.
Meaning is a complicated phenomenon that is woven into the fabric of our lives.
A good first approximation of Wittgenstein's point is that meaning is a social event; meaning happens between language users. As a consequence, it makes no sense to talk about a private language, with words that mean something in the absence of other users of the language. Wittgenstein also argues that one couldn't possibly use the words of a private language. Wittgenstein points out that in such a case one could have no criteria for the correctness of one's use of S.
Again, several examples are considered. One is that perhaps using S involves mentally consulting a table of sensations, to check that one has associated S correctly; but in this case, how could the mental table be checked for its correctness? It is "[a]s if someone were to buy several copies of the morning paper to assure himself that what it said was true", as Wittgenstein puts it. That is, the only way to check to see if one has applied the symbol S correctly to a certain mental state is to introspect and determine whether the current sensation is identical to the sensation previously associated with S.
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The book is quite interesting in some of the philosophical issues it raises. The discussion of murder is particularly interesting. I can imagine a god that is not there, in this forest, but not kill one that is not there. Burt to kill a god does not mean that. Except one. Where God does exist is in the mind of man. Ergo, one kills a man, one kills God.