 Welcome to this lecture series on aspects of western philosophy module 29. This lecture will examine the early philosophy of Wittgenstein Ludwig Wittgenstein, the most important thinker of 20th century western philosophy, according to many philosophers according to many historians of philosophy Wittgenstein is the most important thinker of 20th century European thought. And we will particularly examine his early work Tractatus Logico Philosophicus which is the only work he published during his lifetime which has been written at a very young age and which was published with the help of Bertrand Russell who was his mentor in Cambridge. Some of the important themes addressed in this small but very important philosophical work, Tractatus Logico Philosophicus. This is what we are going to examine in this lecture with some sympathies on certain concepts like conception of language and reality, picture theory of meaning etcetera. So, before we really start discussing his philosophical contributions, let us see a very brief overview about his life and intellectual career. He is Ludwig Josef Johann Wittgenstein was he was born on April 26, 1889 in Vienna Austria. He studied mechanical engineering in Berlin and in 1908 went to Manchester, England to do research in aeronautics. He was a student of aeronautical engineering from there he turned to mathematics and then finally to philosophy. So, he got interested in mathematics and logic and eventually to philosophical questions about the foundations of mathematics. There incidentally what happened was since he was he got interested in the foundations of mathematics, he Gottloff Frey who was the most prominent probably the most prominent logician and mathematician who was also aiming at something for similar sort. He was also interested in the logical foundations of mathematics and by the time Frege has already published many important papers in this area which Wittgenstein was aware of and Wittgenstein when I met him and it was Frege who suggested Wittgenstein to meet Bertrand Russell in Cambridge where he went and worked with Russell and G. E. Moore. The two most important philosophers of analytical philosophy who have actually initiated the analytical philosophy 20th century British thought. And in 1914 when the war broke out Wittgenstein volunteered for the Austrian army. In 1992 with the preface by Russell he published Tractatus Logico Philosophicus the only book he published during his lifetime and after writing Tractatus Logico Philosophicus which is also known as TLP. He thought he solved all the problems of philosophy and hence left philosophy. So it is very interesting he just wrote one book and decided that he has solved all problems of philosophy there is no point in venturing into the depth of this discipline again further. So he left philosophy and he became an elementary school teacher in rural Austria where he was not a very popular teacher because he was very strict and very hard on his students. In 1929 he returned to Cambridge and to philosophy realizing that there are still more interesting aspects about philosophy he has to discover. So this was actually this realization led him to return to Cambridge and he became professor of philosophy at Cambridge in 1939 but eventually in 1947 he resigned his professorship to concentrate on writing. He died of prostate cancer in Cambridge in April 1951 and did not publish anything except this the first book during his lifetime it was his disciples and many friends who collected and edited the writings of Wittgenstein and got them published posthumously. Now let us come back to Tractatus the philosophy of Tractatus. Tractatus is a very it is a very small book hardly 70 pages it was written in a very peculiar style it contains only 7 propositions and the elucidations of these propositions. So total 7 main propositions and in between there are certain propositions which would elucidate further what is stated in the main proposition. The first one says that the world is all that is a case. The last one says where of one cannot speak there of one must be silent. Between this 1st and 7th one the entire Tractatus tries to develop its theory of language its theory of language world and thought relationship its conception of world reality its conception of the human self its notion of the metaphysical self etc. and also examines the question of meaning of life the sense of life the sense of the world etc. The wonderful book written at a very young age but still considered as a classic in contemporary western philosophy Wittgenstein states in the preface itself of Tractatus that the main point of the book is ethical though and he interestingly says that there are 2 aspects about his book. One is that which is written in the book another one that which is not written in the book but what the book points towards that is more important than what is written. So something which is which remains unwritten or cannot be written is more important than what is written. So the picture theory of language is this has been discussed by many thinkers elaborately and extensively books after books were written on this Wittgenstein's conception of meaning in his early thought which is famously called as the picture theory of language where it talks about the logical structure of language the logical form and the forms of propositions and all these things are elaborated in this work. This is very close to Russell's own philosophy philosophy of logical atomism which we have discussed in the previous lecture that is probably because it is not that they are one and the same there are they are fundamentally different no doubt in that because Wittgenstein himself was very unhappy about Russell's interpretation and reading of his Tractatus to which Russell has written a preface a very long preface and Wittgenstein once commended that if he gets a chance he would remove the preface because he believed that Russell has not understood his philosophy to its spirit. Now how do philosophical problems arise that is one important question which Tractatus raises which is actually a problem for his later philosophy as well which you would be discussing in the next lecture is later philosophy where there are several publications several books he has was published where several books were published after his death. The most important one probably is the philosophical investigations where he again says that philosophical problems arise when language goes on a holiday. So, when language is not used in the proper sense in which it should be used here again in Tractatus also he seems to be advocating a very similar view but fundamentally different on certain other aspects here in Tractatus the emphasis is more on logical form the structure of language the structure of the world and structure of human thought are some very important aspects which are being discussed in this work. And now given the fact that we have this philosophical problems we mankind encounters several philosophical problems how do we solve them how to approach them. So, we have seen that Russell has a method he has adopted a method of his own method where he employs a kind of analysis logical analysis which would ultimately prove that some of these problems are the result of certain confusion. Here again against time 2 is subscribing broadly to that perspective and arguing that philosophical problems are actually not problems they are pseudo problems. The questions of self and immortality these are some very important philosophical problems ethical problems particularly because we have seen when we have discussed Kantian philosophy that Kant has taken these concepts the concepts of immortality of the soul as one of the important postulates of morality they are the presuppositions they are the very postulates of morality. So, against time 2 takes up this problem and he discusses as part of one of this propositions which is discussed in Tractatus and he says that these questions about the self cannot be legitimately raised by philosophers because self does not belong to this world it is whatever self is there it is a transcendental self which is the limit of the world about which we cannot say anything because we can only say things which are sensible about what is there in this world, but the self the metaphysical self is actually the limit of the world about which we cannot say anything. Since the transcendental domain as Wittgenstein states in the preface of this book the main point of this book is ethical he also talks about the transcendental domain in his philosophy there is a limitation of language which he emphasizes and whenever we encounter such limitations it is wise for us not to say anything about it further. So, it is just to leave all these things to silence so, where of one cannot speak there were two silence. Now, when you talk about the philosophical orientations of Tractatus logical philosophical it says that philosophy should set limits to what can be thought and in doing so what cannot be thought. So, this is being stated in the very beginning of Tractatus that philosophy should set limits to what can be thought and in doing so what cannot be thought and in order to be able to draw a limit to thought to for human thinking we should have to find both sides of the limit thinkable. So, apparently it looks like a Kantian project, but then what Wittgenstein says is that therefore, only in language that the limit can be drawn so, that is the reason why he takes up language. So, Tractatus begins with an assertion about the world he says that the world is all that is a case the world is a totality of facts not of things this is the first proposition and the second one are extremely important because it says that there is a world, but Wittgenstein as a philosopher of language is not really directly concerned about this world his direct concern is about language. The fundamental assumption is that the world is not a totality of things if the world is a totality of things then that is a realistic position then it we should be the moment we say that the world is a totality of things we are into problems we are into the domain of metaphysics where we are construing the independent existence of objects and things in this world, but for Wittgenstein the world is a totality of facts and not of things fact is something where you sort of have relationships it makes the world our world the factual world which we experience which we sense and which we can articulate which we can think about and which we can express through our language. So, only in language the limit can be drawn language disguises thought this is a very favorite theme of Tractatus it says that language disguises thought like our clothes the clothes we wear are meant they have a purpose the purpose of the clothes we wear is to hide the body to disguise the body to cover it up not to expose it similarly language also instead of exposing thoughts it disguises it. Since it disguises it through its ambiguities and other factors it is important for logicians for philosophers to employ a logical method which would bring out the essential logical structure of language the semantic structure of language which is actually different from the surface grammar the syntactical structure I have explained all these things when I discussed Russell's philosophy in the previous lecture. So, something very similar to that is being advocated by Wittgenstein as well because he himself mentions in Tractatus that you know Russell and Frege have already talked about that there is a certain difference between the surface grammar and the depth grammar of sentences. So, it is very important that a philosopher has to employ a kind of analysis because language disguises thought and language is an expression of thought the problems of philosophy are posed as a result of the misunderstanding of the logic of language. So, there is something called a logic of language which is not entirely different from the logic of the world because logic reigns the world Wittgenstein says it is the essence it is in a sense you know there is nothing illogical because you know the world itself is made on the basis of logical loss. A critic of language which resembles Kant's critic of thought would enable us to see the mistake. So, he is sort of applying his method through language. Analysis will bring out the structure the surface grammar versus the depth grammar which I have already mentioned. Again when he talks about philosophical problems and towards the end of Tractatus he says that after elaborating all aspects through several propositions the Tractatus reaches a point where it addresses the problems of life. There are certain fundamental problems of life what happens to them is it necessary that philosophers should address them and try to find solutions and that has been done by philosophers for millennia and Wittgenstein says that philosophers can do that, but the solutions to this philosophical problems actually consist not in finding a solution a definite solution to each one of the problems, but realizing that these problems actually do vanish in proper analysis. It exposes the fact that they are not really problems they are nonsensical problems they are pseudo problems for the simple reason that if it is a problem then it should have a solution. Problem without a solution is not a problem at all it ceases to be a problem. So, philosophical problems are problems which have no clear cut solutions so they are pseudo problems. The untouched philosophical problems are being discussed in this context and here Wittgenstein introduced us his transcendentalism the famous transcendentalism and what according to many philosophers the mystical turn taken by Wittgenstein in his tractatus. The function of philosophy here Wittgenstein proclaims that the function of philosophy is not to develop philosophical theories, but philosophy is primarily an activity. What is activity? The activity of clarifying language critic of language philosophy is critic of language and again ultimately as I already mentioned the philosophical theory or the philosophical position of tractatus ultimately points to a domain of silence which is a very important domain in life in human life and philosophy plays a very important role here it is not that philosophy talks about silence. Silence is not something which you can talk about because silence is something which needs to be experienced and or rather it is something you experience when the profoundity of the truth which you have experienced cannot be expressed through ordinary language through the linguistic apparatus you possess. So, and on such occasions it is better for you to adopt to be silent. So, that is why tractatus concludes where of one cannot speak there of one must be silent. So, here now let us come back come to the details of tractatus the logical analysis adopted by tractatus. So, here it presents a kind of logical structure which can be understood in terms of three elements the world thought and language here again the there is a kind of isomorphic relationship between each of these elements. The world and language world and thought thought and language everything all the three elements are isomorphically related one to one relationship, but it is interesting that we should note that it is not that the world and the thought and the language are isomorphically related, but the structure of the world the structure of language and structure of thought are related because the structure which they share is a common structure which is a logical structure which needs to be brought out through analysis. So, that is a role of analysis that is a role of philosophy. So, philosophy is an activity where this structure is being unearthed through analysis. Now, though the philosophy of tractatus is primarily it is it is preoccupied with the problem of language analysis or critic of language it begins with the world as I mentioned and then goes to examining what is thought and only then it talks about language or propositions and other things and the relationship between them. So, let us also start with the world. So, what is it the world according to Wittgenstein is a totality of facts and not of things and reality is world and objects facts and atomic facts. So, here again it is like Bertrand Russell Wittgenstein also talks about atomic facts because when you divide the world into facts the conception of world as a totality of facts and not a totality of things demands that you have a very different notion of world and reality. You are actually conceiving the world as a logical structure or rather you are addressing the logical structure of the world. It is a logical structure which reveals the factual nature of reality it is that which makes the world a totality of facts. And what is a fact in a fact you will see a state of affair things are related in a certain way. Actually this relationship is something which you perceive as a result of your logical thinking. So, logic plays a very important role rather a primary role in Wittgenstein's language analysis and then section of the world. Wittgenstein is not talking about a world which is completely independent of the human thinking a realistic position a metaphysical world. No he is thinking about a world which human beings make sense of through the analysis of facts which is constitutive of facts. The world and objects facts and atomic facts reality is constituted of all these things. So, we have seen that a fact can be analyzed into atomic facts and there are objects objects in different combination different relationships makes a fact. That is what constitutes the world and again facts in logical space totality of existing atomic facts is what the world is. So, the all possible atomic facts and these facts in logical space possible and actual worlds this is what the world is constitutive of and an atomic fact is a combination of objects in definite ways each combination is independent of the other. That is why it is called an atomic fact. An atomic fact which is a unique combination of objects a unique combination of objects in definite ways and where each combination is different from the other. So, that combination is very unique that makes an atomic facts and the existence and non-existence of atomic facts is reality which is possible and actual. So, that is what I said reality is constitutive of possible and actual combination of this atomic facts. Now, let us come to the second constitutive and thought. The logical picture of the fact is the thought. So, thought is not something which is a very mysterious entity or a mysterious event that goes on in the minds of human beings, but it is a logical process. An atomic fact is thinkable means we can imaginatively think about what it looks like. The totality of true thoughts is the picture of the world and it is a logical connected with logical elements. The thought contains the possibility of the state of affairs which it thinks. In the proposition the thought is expressed perceptibly through the senses. So, gradually comes to the proposition. A proposition is something which is a thought content of an expression. So, that thought it is not something mysteriously happening in human mind or human brain, but the content of a proposition is what it means by thought. In that sense thought is also a logical entity. The sign through which we express the thought is the propositional sign which is a linguistic entity and the proposition is the propositional sign in its projective relation to the world. Now, he brings out the interrelationship between these three elements world thought and language. Now, let us come to language. When we talk about language or propositions we can say that there are two types of propositions logical or mathematical propositions and propositions about reality about what is the case in the world. And propositions of logic and pure mathematics as all of us know are tautologies. They do not convey any information about the world and propositions which are true for all possible states of affairs and they give no information about the world. On the other hand propositions that picture or represent a possible fact in the world are either true or false. Say for example, if I say that the temperature in this room is 20 degree centigrade. This is a possibility it actually asserts a fact which can be verified which is either true or false. We compare them with reality to know whether the temperature is actually 20 degree or not are identified with the propositions of natural sciences. So, basically all empirical natural sciences deal with such propositions. No philosophical or metaphysical propositions according to Wittgenstein because for Wittgenstein a proposition should be necessarily either true or false. And what makes is true or false is whether it stands for what is the case in the world or whether it corresponds to a fact in the world. And if it does not correspond to a fact in the world it is false if it corresponds it is true. Language the totality of propositions is language. From the outset it looks that it is a reductionist notion of language because it says that we have already mentioned what a proposition is. A proposition is something which is either true or false by virtue of being a representative of a fact in the world. And totality of such propositions is the world. The proposition is a picture of reality for I know the state of affairs presented by it if I understand the propositions. These are all Wittgenstein's own words and he says again language and reality the picture is linked with reality as it reaches up to it. So, there is a definite connection between language and reality that is at the core of Wittgenstein's language analysis in the Tractatus. He says that language is a picture of reality. One of the translations of Tractatus says that language is laid against reality like a ladder like a measure like a scale. It is conceived as a picture of reality and is linked with reality as it reaches up to it. It is like a scale applied to reality it is a measure it is a scale. So, reality is understood in terms of language and there is no picture which is a priori true should correspond to reality. So, the notion of proposition is very technical in Wittgenstein's philosophy because it says that it is either true or false and proposition is a picture and no picture is a priori true. If it is a priori true then it is not a proposition then it is a mathematical or logical proposition which are actually not propositions per se. Picture has a sense it represents its sense. So, the representationality of linguistic expressions or propositions are being asserted in the agreement or disagreement of its sense with reality its truth or falsity consistent. This figure would give you an idea about the language reality correspondence. So, the left hand side you have language and the right hand side you have reality. In language you have elements of the picture because language is basically conceived as a picture of reality. On the right hand side in reality you have corresponding to the elements of picture you have things in reality and in language you have propositions corresponding to the facts in the world and you have names in language corresponding to the objects in the world. So, there is a perfect isomorphic relationship between language and reality as presented in the tractedness. Now, let us come back and examine this important concept of proposition in Wittgenstein's philosophy. The words in the propositions are combined in a certain way in a definite way. This definite relationship between words gives the proposition a definite structure. That structure is the structure of the picture which is isomorphically related to the structure of what is the case in the world the fact. And here again the proposition is not a mixture of words just as the musical theme is not a mixture of tones. See there is a comparison with music here. In music what happens is there are different tones used, but it is not just a mixture of tones, but there is a rhythm, there is an order, there is a structure that is being followed. Similarly, a proposition also follows a structure. It is not just a jumbled words a group of words, but the words arranged combined in a structural manner. Only facts can express a sense a class of names cannot there should be a structure. And again in propositions thoughts can be so express that to the objects of the thoughts correspond to the elements of the propositional sign. So, again this fact that you know there is a word there is a kind of isomorphic structural relationship between world between world and language between world language and thought is being reasserted by Wittgenstein's through these propositions of tractors. Now, again the relationship according to Wittgenstein is a picturing relationship. So, that is where you know the philosophers sort of develop the picture theory of meaning from Wittgenstein's work. It says that there is a structural isomorphism the name means an object the object is its meaning. So, when I have a word called a it stands for an object called a in the reality. To the configuration of a simple signs in the propositional sign corresponds to the configuration of the objects in the states of a fair. So, you have the a peculiar configuration of objects which is being represented by a peculiar configuration of simple signs or names in a proposition and there is a structural identity between these two. And facts can be pictured because they have parts. They are complex entities elements of picture correspond to the objects of facts. So, there is again a structural relationship in the proposition there must be exactly as many things distinguishable as there are in the state of affairs which it represents. A little more about the picturing Wittgenstein says in tractators 2.1 we make to ourselves pictures of facts 2.1 the picture represents the facts in logical space the existence and non existence of atomic facts. The picture is a model of reality. So, there is a language reality isomorphism asserted then again the objects responding the picture the elements of the picture the elements of the picture stand in the picture for the objects. I am just reading out all these propositions from tractators which would which would assert the picturing relationship between language and reality from where the picture theory of meaning is derived. The picture consists in the fact that its elements are combined with one another in definite way I have already explained this. The picture is a fact that the elements of the picture are combined with one another in a definite way represents that the things are so combined with one another in reality in the world. This is what the picture theory in summary is. Now, let us see the structure of propositions. A proposition about a complex chance in internal relation to the proposition about its constituent parts and a complex can only be given by its description. The proposition in which there is mention of a complex is either true or false. Here again we can see the first one a proposition about a complex chance in internal relation to the proposition about its constituent parts. Ultimately you can analyze them a proposition into atomic elementary propositions which would stand for an atomic fact in the world. It is true if the complex exist and false if it does not exist. So, there is a kind of correspondence between reality and language. I will just read out some more propositions from the tractators. The picture represents a possible state of affair in logical space. The picture contains the possibility of the state of affair which it represents. So, it contains the possibility of a state of affair because the picture has a definite structure which stands for the structure of reality. What is the structure of reality? It corresponds to the structure of the picture means that the picture by virtue of being its picturing relationship. It establishes a kind of or it presents a combination of objects or names in a particular combination a unique combination of names out of which the sense of the proposition emerges. And corresponding to this a unique combination among words among names you have a fact where there is a unique combination among elements various elements the things in the world. So, there is a perfect structural isomorphism. The picture agrees with reality or not it is right or wrong true or false. What the picture represents is its sense the logical picture of the facts is the thought. So, you can see again he takes us back and forth from language to reality to thought and then again to reality again to language. So, in that way ultimately proving that these three domains are logically isomorphic. Now, limits of language a proposition presents the existence and non-existence of atomic fact. Here after we are entering into the next aspect of next important aspect of Wittgenstein philosophy where he talks about limits of language limits of the world and limits of human thinking. Once you arrive at those limits and actually now describe what is the role of philosophy what a philosophy can do how these problems can be solved and what is the ultimate objective of philosophical thinking. These issues are discussed here after. So, he first of all talks about the limits of language because as I mentioned in the beginning to see the limit of human thinking we have to actually draw the limits in language because we cannot directly deal with human thinking or the world. A proposition presents the existence and non-existence of atomic facts. The totality of true propositions is the total natural science or the totality of natural sciences. Very interesting articulation here because the totality of true propositions are identified with the totality of propositions in natural sciences. The limits of my language means the limits of my world that language reality correspondence is being asserted. If I can determine the limit of my language I would simultaneously be determining the limit of my world as well. Empirical reality is limited by totality of objects the boundary appears again in the totality of elementary propositions again going back to language. Empirical reality is determined by the totality of objects, but boundary appears again in the totality of elementary propositions. So, once you have all the possible elementary propositions that is what reality is constitutive of. So, one more aspect which imposes limits or rather it is actually the logic which imposes limits to this. So, that is the thesis which Wittgenstein is trying to advance that the role played by logic because he is talking about the logical structure of language, reality and thought. All the three aspects all the three elements share the same structure which is logical. It is logic which actually sets the limit. We cannot think anything unlogical for otherwise we should have to think unlogically. It is used to be said that God could create everything except what was contrary to the laws of logic. The truth is we could not say of an unlogical world how it would look to present in language anything which contradicts logic is as impossible as in geometry to present by its coordinates a figure which contradicts the laws of space or to give a coordinates the coordinates of a point which does not exist. So, the logic imposing limits to thinking and also to the world is being emphasized here. Now, the interesting aspect of this part of a tractatives is that he gradually moves on to the limits of the world when the idea of the limits of the world to the transcendental. So, we can say that from factual to logical and from there to the transcendental to the mystical. So, and here he says you know there are several things which we cannot discuss for example, ethics and there are ethical theories for example, or ethical propositions are not something which we can arrive it because a proposition needs to be either true or false it should correspond to a fact and there are no ethical facts. Now, in this connection he raises a very important problem the question of I who am I or the question of self which is a philosophically important concept. And here he says in 5.63 I am my world the microcosm and again 5.631 the thinking presenting subject there is no such thing. So, he eliminates the possibility of philosophizing about the subject the rational psychology of Immanuel Kant which he says that is impossible and the subject does not belong to the world, but it is a limit of the world. Here he introduces the subject as a transcendental entity not something which is a part of this world, but which is a limit of the world this world limit of the world in the sense that the world itself is possible or it is given to the subject. And he compares it with the I and the I the field of the I the field of vision. So, the I is actually not part of the field, but it is a condition of the field. The I occurs in philosophy through the fact that the world is my world what makes the world my world is this I it is a visual field which is the world and the I is the I the metaphysical subject. The philosophical I is not the man not the human body or the human soul of which psychology treats the rational psychology, but the metaphysical subject the limit not a part of the world. So, it is not the part of the world. Now here again there is a clarification given in 5.641 about the metaphysical I I quote there is therefore, really a sense in which in philosophy we can talk of a non psychological I. I occurs in philosophy through the fact that the world is my world the philosophical I is not the man not the human body or the human soul of which psychology treats, but the metaphysical subject the limit not a part of the world I quote here comes the question of the sense of the world which is a very important philosophical question. And Wittgenstein says that all propositions are of equal value you cannot say that one is more important than the other because all of them stand for atomic facts or elementary propositions or their combinations. The sense of the world must lie outside the world you would not find the sense of the world within it lies outside in the world everything is as it is and happens as it does happen in it there is no value and if there were it would be of no value every value comes from outside the world as such has no value in it. If there is a value which is of value it must lie outside all happening and being so for all happening and being so is accidental what makes it non accidental cannot lie in the world for otherwise this world again be accidental. So, this is where he says about the sense of the world it must lie outside the world the important the most the transcendental domain which is the condition of the world which is the limit of the world which lies outside the world or for example, the I the transcendental I for which the world is given or what makes the world my world is this I that is something which is not part of it lies outside the world. And in this context if you examine the problems of life Wittgenstein says that we feel that even if all possible scientific questions be answered this is what tractatus shows that the totality of all true propositions are natural sciences and they belong to the domain of the sayable propositions stand for them. So, even if all possible scientific questions are answered the problems of life have still not been touched at all they remain untouched of course, there is then no question left and just this is the answer. So, the solution of the problem of life is seen in the vanishing of this problem the problem of life seen vanishing and here philosophy has an important role to play it is not one of the natural sciences Wittgenstein says that it is either above or below it is not besides natural sciences. The object of philosophy is the logical clarification of thoughts it is a critic of language philosophy is not a theory, but an activity where language is being critiqued being analyzed and a philosophical work consists essentially of elucidations that is what tractatus claims tractatus in itself is nothing, but several elucidations the result of philosophy is not a number of philosophical propositions, but to make propositions clear the propositions which are apparently being raised philosophy analyzes them critiqued them because they are language. So, philosophy is a critic of language where propositions are analyzed and they are clarified the clarification of the positions philosophy should make clear and delimits sharply the thoughts which otherwise are as it were opaque and blurred. So, that is the right role of philosophy and the method of philosophy should be to say nothing except what can be said that is the propositions of natural science the propositions which are either true or false do not say anything except that when someone else wish to say something metaphysical demonstrate to him that he had given no meaning to certain science in his propositions. So, language analysis would enable you to show that demonstrate that some of the expressions which a metaphysician uses have no meaning they are absolutely senseless the method would be unsatisfying to the other he would not have the feeling that we were teaching him philosophy because he would be expecting more than that, but it would be the only strictly correct method according to weekend style. So, the purpose and role of tractatus itself can be questioned here if every philosophy is nothing but elucidation what is the role of tractatus he says 6.54 Wittgenstein says my propositions are elucidatory in this way he who understands me finally, recognizes them as senseless because they do not advance any theory they do not express any propositions they are not propositions in the true sense of the term still since they are expressed in language they look like propositions and they actually function like elucidations what who understands me finally, recognizes them as senseless when he has climbed out through them on them over them. And Wittgenstein says here he must so to speak throw away the ladder after he has climbed up on it he must surmount those propositions then he sees the world rightly. So, there is a very important distinction Wittgenstein makes in his tractatus between saying and showing saying belongs to the domain of propositions they are being stated they are being articulated they have a structure there is a correspondence with reality, but there are certain things which cannot be said, but can be shown see the representationality itself is not something can be said it is to be seen. And there are very important aspects of life and reality which we cannot say anything, but we sort of know something about it or experience it. And on such occasions the sense of the world is revealed to a person on such occasions the right attitude should be as Wittgenstein concludes his tractatus proposition number 7 where of one cannot speak there of one must be silent. We will wind up our discussion on this very important thinker very important philosopher Wittgenstein's his early philosophy the next lecture would be on his later philosophy which is elucidated through the works many works including notably philosophical investigations culture and value and many other things. So, thank you very much for the patience listening.