3.11 We use the sensibly perceptible sign (sound or written sign, etc.) of the proposition as a projection of the possible state of affairs. The method of projection is the thinking of the sense of the proposition. 4.002 Man possesses the capacity of constructing languages, in which every sense can be expressed, without having an idea how and what each word means—just as one speaks without kno...
3.11 We use the sensibly perceptible sign (sound or written sign, etc.) of the proposition as a projection of the possible state of affairs. The method of projection is the thinking of the sense of the
4.002 Man possesses the capacity of constructing languages, in which every sense can be expressed, without having an idea how and what each word means—just as one speaks without knowing how the single sounds are produced.
Language disguises the thought; so that from the external form of the clothes one cannot infer the form of the thought they clothe, because the external form of the clothes is constructed with quite another object than to let the form of the body be recognized.
4.003 Most propositions and questions, that have been written about philosophical matters, are not false, but senseless. We can- not, therefore, answer questions of this kind at all, but only state their senselessness. Most questions and propositions of the philosophers result from the fact that we do not understand the logic of our language.
4.014 The gramophone record, the musical thought, the score, the waves of sound, all stand to one another in that pictorial internal relation, which holds between language and the world. To all of them the logical structure is common.
5.555 Where, however, we can build symbols according to a system, there this system is the logically important thing and not the single symbols. And how would it be possible that I should have to deal with forms in logic which I can invent: but I must have to deal with that which makes it possible for me to invent them.
5.6 The limits of my language mean the limits of my world.
5.61 What we cannot think, that we cannot think: we cannot therefore say what we cannot think.
5.62 This remark provides a key to the question, to what extent solipsism is a truth.
In fact what solipsism means, is quite correct, only it cannot be said, but it shows itself.
That the world is my world, shows itself in the fact that the limits of the language (the language which only I understand) mean the limits of my world.
5.634 This is connected with the fact that no part of our experience is also a priori.
Everything we see could also be otherwise.
Everything we can describe at all could also be otherwise. There is no order of things a priori.
5.64 Here we see that solipsism strictly carried out coincides with pure realism. The I in solipsism shrinks to an extensionless point and there remains the reality co-ordinated with it.
5.641 There is therefore really a sense in which in philosophy we can talk of a non-psychological I.
The 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.
6.372 So people stop short at natural laws as at something unassailable, as did the ancients at God and Fate.
And they both are right and wrong. But the ancients were clearer, in so far as they recognized one clear conclusion, whereas in the modern system it should appear as though everything were explained.
6.373 The world is independent of my will.
6.41 The sense of the world must lie outside the world. 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.
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 would again be accidental.
It must lie outside the world.
6.432 How the world is, is completely indifferent for what is higher. God does not reveal himself in the world.
6.522 There is indeed the inexpressible. This shows itself; it is the mystical.
7 Whereof one cannot speak, thereof one must be silent.