The thinker Ludwig Wittgenstein produced two highly original systems of philosophy. Both of them had as its aim to check the structure and limits of human thought by trying at the structure and limits of language.
His first major system was expounded within the Tractatus Logico-Philosophicus; in it, he sought to fence off the things concerning that something could be said from those in which something might not be said. He did this by examining the nature of a thing that might be talked about. He supposed that if language may be used when talking about a thing, then we have a tendency to ought to be ready to form a concrete picture of that factor that shares somehow the logical type of that thing. (I say 'somehow'; Wittgenstein talked within the Tractatus about how the link between the thing and its image is one of the items that couldnt be talked concerning - they could be 'shown' but not 'said') Every reality that had logical sense (i.e that created a concrete image in our minds) so had a sentence that would be broken into basic propositions connected together with 'and', 'or' and 'not'. And everything that might be talked about might be engineered out of this assortment of basic propositions. Faith, ethics and aesthetics were not in the gathering; they were things that would solely be shown. This approach fenced faith aloof from any claims by science or logic to prove or disprove things in its domain.
Wittgenstein truly thought he had found and answer to philosophy, and thus he took a lengthy hiatus from the subject. However, the Tractatus had a rigid view of reality as determining language; what if the language we have a tendency to used influenced what we percieved as being reality? In this regard, he was very influenced by reading The Golden Bough, by James Frazier, one of the first attempts to describe how different cultures view reality. Within the Tractatus, the belief was that all languages had a standard structure, but Wittgenstein realised it was really quite onerous to relinquish a single definition which lined all the various things that we term as a 'language'.
Wittgenstein's second philosophy is mainly forbidden in Philosophical Investigations, which was revealed after his death. In it, Wittgenstein proposes that a word has that means not because of a definition which ties a word to that singular meaning; instead a word has that means based mostly on the context in which it is used. Using the classic example of the word 'game', Wittgenstein showed it'd be impossible to come up with a definition, but that does not stop us from using the word successfully, because we can intuitively grasp what is a game and what is not. Wittgenstein argued this intuition is created by culture and society, which hence one's thoughts might not exist independently of the social context in that they were formed.
Wittgenstein contends that philosophical problems arise when language is taken out of the context in that it functions perfectly in daily life. The role of the thinker, then, is to purpose out where language has 'gone on holiday' (in alternative words been forced in to metaphysical contexts) thus that it will be came back to the context in which it's employed in daily life. The terribly structure of language is such that it simply sets one traveling to confusion, and most of Philosophical Investigations is spent with shut examination of various uses of language, typically in a dialogue between Wittgenstein and a 'puzzled' philosopher who must be shown the manner out of the maze. This later philosophy of Wittgenstein's has had a serious impact outside philosophy, and has galvanized new approaches in the fields of psychology and anthropology.
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