I am sitting with a philosopher in the garden; he says again and again 'I know that that’s a tree', pointing to a tree that is near us. Someone else arrives and hears this, and I tell him: 'This fellow isn’t insane. We are only doing philosophy.
The object of philosophy is the logical clarification of thought.
I'm doing philosophy like an old woman, first I'm looking for my pencil, then I'm looking for my glasses, then I'm looking for my pencil again.
Don't think, but look! (PI 66)
The world is independent of my will.
The world divides into facts.
My propositions serve as elucidations in the following way: anyone who understands me eventually recognizes them as nonsensical, when he has used them--as steps--to climb up beyond them. (He must, so to speak, throw away the ladder after he has climbed up it.) He must transcend these propositions, and then he will see the whole world aright.
To understand a sentence means to understand a language. To understand a language means to be master of a technique.
You can't hear God speak to someone else, you can hear him only when you are being addressed.
A new word is like a fresh seed sown on the ground of the discussion.
Philosophy unravels the knots in our thinking; hence its results must be simple, but its activity is as complicated as the knots that it unravels.
My work consists of two parts: of the one which is here, and of everything which I have not written. And precisely this second part is the important one.
Logic is not a body of doctrine, but a mirror-image of the world. Logic is transcendental.
Ethics and aesthetics are one.
Not only is there no guarantee of the temporal immortality of the human soul, that is to say of its eternal survival after death; but, in any case, this assumption completely fails to accomplish the purpose for which it has always been intended. Or is some riddle solved by my surviving forever? Is not this eternal life itself as much of a riddle as our present life?
My attitude towards him is an attitude towards a soul. I am not of the opinion that he has a soul. . . .
Where our language suggests a body and there is none: there, we should like to say, is a spirit.
The child learns to believe a host of things. I.e. it learns to act according to these beliefs. Bit by bit there forms a system of what is believed, and in that system some things stand unshakeably fast and some are more or less liable to shift. What stands fast does so, not because it is intrinsically obvious or convincing; it is rather held fast by what lies around it.
The popular scientific books by our scientists aren't the outcome of hard work, but are written when they are resting on their laurels.
The fact that we can describe the motions of the world using Newtonian mechanics tell us nothing about the world. The fact that we do, does tell us something about the world.
Death is not an event in life: we do not live to experience death.
Humor is not a mood but a way of looking at the world. So if it is correct to say that humor was stamped out in Nazi Germany, that does not mean that people were not in good spirits, or anything of that sort, but something much deeper and more important.
The common behavior of mankind is the system of reference by means of which we interpret an unknown language.
How things stand, is God. God is, how things stand.
Propositions show what they say: tautologies and contradictions show that they say nothing.
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