Philosophical Investigations (Philosophische Untersuchungen), along with the Tractatus Logico-Philosophicus, is one of the two major published works by 20th century philosopher Ludwig Wittgenstein. In it, Wittgentein discusses numerous problems and puzzles in the fields of semantics, logic, philosophy of mathematics, and the philosophy of mind. He puts forth his view that conceptual confusions surrounding language use are at the root of most philosophical problems. The book is generally considered one of the most important philosophical works of the twentieth century and it continues to influence contemporary philosophers (especially those studying mind and language).
Editions
The book was not ready for publication when Wittgenstein died in 1951. G. E. M. Anscombe translated Wittgenstein's manuscript and it was first published in 1953. It is now in its third edition which incorporates Anscombe's final revisions, and has been repaginated.
There are two popular editions of Philosophical Investigations, both translated by Anscombe:
The text is divided into two parts, consisting of what Wittgenstein calls, in the Preface, Bemerkungen (translated by Anscombe as "remarks").[1] In the first part these remarks are rarely more than a paragraph long, and are numbered sequentially. In the second part the remarks are longer, and numbered using Roman numerals. In the Index, remarks from the first part are referenced by their number rather than page; however references from the second part are cited by page number.
Method
Philosophical Investigations is unique in its approach to philosophy. Most philosophical texts present a philosophical problem, summarize and critique various alternative views on the subject, present a thesis on how to solve the problem, and then provide argumentation in favour of the thesis. In contrast, Wittgenstein's book treats philosophy as an activity, rather along the lines of Socrates's famous method of maieutics; he has the reader work through the various problems, engaging the reader in the investigation with him. Rather than presenting a philosophical problem and its solution, Wittgenstein engages in a dialogue, where he provides a thought experiment (a hypothetical example or situation), articulates how one might be inclined to think of the situation, and then shows why one's inclinations suffer from conceptual confusion. The following is an excerpt from the first entry in the book that exemplifies this method:
...think of the following use of language: I send someone shopping. I give him a slip marked 'five red apples'. He takes the slip to the shopkeeper, who opens the drawer marked 'apples', then he looks up the word 'red' in a table and finds a colour sample opposite it; then he says the series of cardinal numbers—I assume that he knows them by heart—up to the word 'five' and for each number he takes an apple of the same colour as the sample out of the drawer.—It is in this and similar ways that one operates with words—"But how does he know where and how he is to look up the word 'red' and what he is to do with the word 'five'?" Well, I assume that he 'acts' as I have described. Explanations come to an end somewhere.—But what is the meaning of the word 'five'? No such thing was in question here, only how the word 'five' is used.[2]
This is a typical example of the style throughout the book. We can see each of the steps in Wittgenstein's method:
- The reader is presented with a thought experiment: someone sent shopping with an order on a slip.
- Wittgenstein articulates what the reader's or his interlocutor's reaction may be (he puts these statements in quotes to distinguish them from his own): "But how does he know where and how he is to look up the word 'red' and what he is to do with the word 'five'?... But what is the meaning of the word 'five'?"
- Wittgenstein shows why the reader's reaction was misguided: No such thing was in question here, only how the word 'five' is used.
It is through these thought-experiments that Wittgenstein attempts to get the reader to come to certain philosophical conclusions by him or herself, rather than being convinced by a succinct argument for those conclusions. This method of philosophy can be very effective and rewarding, however, it can thus be difficult to gain a good understanding of Wittgenstein's philosophy without having worked through the book oneself.
Natural language, meaning, and use
Wittgenstein's method leads to the common summary of Wittgenstein's argument in the Investigations: "Meaning just is use" — that is, words are not defined by reference to the objects or things which they designate in the external world nor by the thoughts, ideas, or mental representations that one might associate with them, but rather by how they are used in effective, ordinary communication. For example, this means there is no need to postulate that there is something called good which exists independently of any particular "good deed".[3] This is one line of thought in the book, contrasting for example with Platonic realism and with Gottlob Frege's notions of sense and reference.
The Investigations deals largely with the difficulties of language and meaning. Wittgenstein viewed the tools of language as being fundamentally simple,[4] and he believed that philosophers had obscured this simplicity by misusing language and by the asking of meaningless questions. Wittgenstein attempted in Investigations to make things clear, and "shew the fly the way out of the fly-bottle."[5]
Meaning and definition
Over the course of the discussion, Wittgenstein rejects a variety of ways of thinking about what the meaning of a word is, or how meanings can be identified. He shows how, in each case, the meaning of the word presupposes our ability to use it.
Wittgenstein first asks the reader to perform a thought experiment: to come up with a definition of the word "game".[6] While this may at first seem a simple task, he then goes on to lead us through the problems with each of the possible definitions of the word "game". Any definition which focuses on amusement leaves us unsatisfied since the feelings experienced by a world class chess player are very different from those of a circle of children playing Duck Duck Goose. Any definition which focuses on competition will fail to explain the game of catch, or the game of solitaire. And a definition of the word "game" which focuses on rules will fall on similar difficulties.
The essential point of this exercise is often missed. Wittgenstein's point is not that it is impossible to define "game", but that we don't have a definition, and we don't need one, because even without the definition, we use the word successfully. Everybody understands what we mean when we talk about playing a game, and we can even clearly identify and correct inaccurate uses of the word, all without reference to any definition that consists of necessary and sufficient conditions for the application of the concept of a game.
Wittgenstein argues that definitions emerge from what he termed "forms of life", roughly the culture and society in which they are used. Wittgenstein stresses the social aspects of cognition; to see how language works, we have to see how it functions in a specific social situation. It is this emphasis on becoming attentive to the social backdrop against which language is rendered intelligible that explains Wittgenstein's elliptical comment that "If a lion could talk, we could not understand him."[7]
Wittgenstein rejects the idea that ostensive definitions can provide us with the meaning of a word. For Wittgenstein, the thing that the word stands for does not give the meaning of the word. Wittgenstein argues for this making a series of moves to show that to understand an ostensive definition presupposes an understanding of the way the word being defined is used.[8] So, for instance, there is no difference between pointing to a piece of paper, to its colour, or to its shape; but understanding the difference is crucial to using the paper in an ostensive definition of a shape or of a colour.
Family resemblances
Why is it that we are sure a particular activity — e.g. Olympic target shooting — is a game while a similar activity — e.g. military sharp shooting — is not? Wittgenstein's explanation is tied up with an important analogy. How do we recognize that two people we know are related to one another? We may see similar height, weight, eye color, hair, nose, mouth, patterns of speech, social or political views, mannerisms, body structure, last names, etc. If we see enough matches we say we've noticed a family resemblance.[9] It is perhaps important to note that this is not always a conscious process — generally we don't catalog various similarities until we reach a certain threshold, we just intuitively see the resemblances. Wittgenstein suggests that the same is true of language. We are all familiar (i.e. socially) with enough things which are games and enough things which are not games that we can categorize new activities as either games or not.
This brings us back to Wittgenstein's reliance on indirect communication, and his reliance on thought-experiments. If many philosophers are confused, it is because they aren't able to see the family resemblances. They've made mistakes in understanding the vague and intuitive rules that language uses, and have thereby tied themselves up in philosophical knots. He suggests that an attempt to untangle these knots requires more than simple deductive arguments which point out the problems with their particular position. Instead, Wittgenstein's larger goal seems to be to try to divert them from their philosophical problems long enough to indirectly re-train their intuitive ability to see the family resemblances.
Language-games
Wittgenstein develops this discussion of games into the key notion of a language-game. He introduces the term using simple examples,[10] but intends it to be used for the many ways in which we use language.[11]. In one language-game, a word might stand for things to be manipulated, but in another the same word might be used for asking questions or giving orders. "Water!", for example, can be an exclamation, an order, a request, or an answer to a question; but, which meaning it has depends on the language-game in which it is being used. Thus, the word "water" has no meaning apart from its use within a language-game.
Rules
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.[12] As a consequence, it is not possible to provide a definitive account of what it is to follow a rule. Indeed, he argues that any course of action can be made out to accord with a rule, and that therefore a rule cannot be used to explain an action.[13] Rather, that one is following a rule or not is to be decided by looking to see if the actions conform to the expectations in the particular form of life in which one is involved. Following a rule is a social activity.
Private language
Wittgenstein also ponders the possibility of a language which talks about those things which are known only to the user, whose content is inherently private. 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.[14] Such a language Wittgenstein calls a private language.
Wittgenstein presents several perspectives on the topic. One point he makes is that one does not know that one is in some mental state.[15] Whereas others can learn of my pain, for example, I simply have my own pain. For Wittgenstein, this is a grammatical point, part of the way in which the language-game involving the word "pain" is played.[16]
Wittgenstein goes on to argue that a private language is impossible, which is known as "the private language argument". The exact nature of the argument is disputed, but it can be roughly assembled from several points that Wittgenstein makes. First, he seems to argue 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 "simple" 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.
Another point that Wittgenstein raises is that one couldn't possibly use the words of a private language.[17] He invites the reader to consider a case in which someone decides that each time she has a particular sensation she will place a sign S in a diary. 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.[18] Ultimately, Wittgenstein argues that, while one may have direct or privileged access to one's current mental states, there is no such infallible access to identifying previous mental states that one had in the past. 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 identitcal to the sensation previously associated with S. And while identifying one's current mental state of remembering may be infallible, whether one remembered correctly is not infallible. Thus, for a language to be used at all it must have some public criterion of identity.
Often, what is widely regarded as a deep philosophical problem will vanish, argues Wittgenstein, and eventually be seen as a confusion about the significance of the words that philosophers use to frame such problems and questions. It is only in this way that it is interesting to talk about something like a "private language" — i.e., it is helpful to see how the "problem" results from a misunderstanding.
Wittgenstein's beetle
Another point that Wittgenstein makes against the possibility of a private language involves the the beetle-in-a-box thought experiment.[19] He asks the reader to imagine that each person has a box, inside which is a something that everyone intends to refer to with the word "beetle". Further, suppose that no one can look inside another's box, and each claims to know what a "beetle" is only by examining their own box. Wittgenstein suggests that, in such a situation, the word "beetle" could not be the name of a thing, because supposing that each person has something completely different in their boxes (or nothing at all) does not change the meaning of the word; the beetle as a private object "drops out of consideration as irrelevant".[20] Thus, Wittgenstein argues, if we can talk about something, then it is not private, in the sense considered. And, conversely, if we consider something to be indeed private, it follows that we cannot talk about it.
Kripke's account
The discussion of private languages was revitalised from 1982 with the publication of Saul Kripke's book Wittgenstein on Rules and Private Language.[21] In this work, Kripke develops, from Wittgenstein's text, an argument for skepticism about rules, and hence towards meaning. Kripke's version of Wittgenstein, although philosophically interesting on its own merit, has been facetiously called Kripkenstein.
Seeing that vs. seeing as
In addition to ambiguous sentences, Wittgenstein discussed figures which can be seen and understood in two different ways. Often one can see something in a straightforward way — seeing that it is a rabbit, perhaps. But, at other times, one notices a particular aspect — seeing it as something.
An example Wittgenstein uses is the "duckrabbit", a picture that can be seen as either a duck or a rabbit.[22] When one looks at the duck-rabbit and sees a rabbit, one is not interpreting the picture as a rabbit, but rather reporting what one sees. One just sees the picture as a rabbit. But, what occurs when one sees it first as a duck, then as a rabbit? As the gnomic remarks in the Investigations indicate, Wittgenstein isn't sure. However, he is sure that it could not be the case that the external world stays the same while an 'internal' cognitive change takes place. For Wittgenstein, thought is inevitably tied to language, which is inherently social; therefore, there really is no 'inner' space for thoughts to occur.
Behaviorism
From Wittgenstein's remarks on the importance of public, observable behavior and not private experiences some have argued that Wittgenstein is simply a behaviorist. However, Wittgenstein addresses this objection; he writes (considering what an objector might say):
"Are you not really a behaviourist in disguise? Aren't you at bottom really saying that everything except human behaviour is a fiction?" — If I do speak of a fiction, then it is of a grammatical fiction.[23]
Clearly Wittgenstein did not want to be a behaviorist, but nor did he want to be a cognitivist or a phenomonologist, but is primarily concerned with the facts of linguistic usage. Unlike the behaviorists, Wittgenstein is not necessarily denying the existence of subjective phenomena, such as the experience of pain, he is rather denying that we can talk about such phenomena. However, some argue that Wittgenstein is basically a behaviorist because he considers facts about language use as all there is, but this claim is controversial.
Relation to the Tractatus
In Philosophical Investigations, Wittgenstein deconstructs much of his own earlier arguments from the Tractatus Logico-Philosophicus. The Tractatus had been an attempt to set out a logically perfect language, building on the work of Bertrand Russell. In the years between the two works he came to reject the idea that underpinned logical atomism, that there were ultimate "simples" from which a language should, or even could, be constructed.
In remark #23 of Philosophical Investigations he points out that the practice of human language is more complex than the simplified views of language that have been held by those who seek to explain or simulate human language by means of a formal system. It would be a disastrous mistake, according to Wittgenstein, to see language as being in any way analogous to formal logic.
Instead, language showed indexicality and was context-sensitive. To show this he constructed many sentences that can be interpreted in more than one way. One of the most famous is, "Philosophy is a battle against the bewitchment of our intelligence by means of language." Does this mean:
- that philosophers use language to combat bewitchments, or
- that philosophers battle bewitchments caused by language itself?
This ambiguity can only be resolved in context, showing that language can not be broken down into self-contained units of meaning.
See also
On Certainty - another book by Wittgenstein
External links
Notes
Remarks in Part I of Investigations are preceded by the symbol "§". Remarks in Part II are referenced by by their Roman numeral or their page number in the third edition.
- ^ Wittgenstein (1953), Preface. (All citations will be from Wittgenstein (1953), unless otherwise noted.)
- ^ §1.
- ^ See §77.
- ^ See §97.
- ^ §309.
- ^ See §3.
- ^ p.190
- ^ See §26-34.
- ^ See §66-§71.
- ^ See §7.
- ^ §23
- ^ §54
- ^ See §201.
- ^ §243
- ^ §246
- ^ §248
- ^ §256
- ^ §265
- ^ §293
- ^ §293
- ^ Kripke, Saul. Wittgenstein on Rules and Private Language. Basil Blackwell Publishing, 1982.
- ^ Part II, §xi
- ^ §307
References
Wittgenstein, Ludwig (1953/2001). Philosophical Investigations. Blackwell Publishing. ISBN 0-631-23127-7.
Kripke, Saul (1982). Wittgenstein on Rules and Private Language.. Basil Blackwell Publishing. ISBN 0-631-13521-9.