(Logisch-Philosophische Abhandlung (1921))
Perhaps this book will be understood only by someone who has himself already
had the thoughts that are expressed in it--or at least similar thoughts.--So
it is not a textbook.--Its purpose would be achieved if it gave pleasure to
one person who read and understood it. The book deals with the problems of philosophy,
and shows, I believe, that the reason why these problems are posed is that the
logic of our language is misunderstood. The whole sense of the book might be
summed up the following words: what can be said at all can be said clearly,
and what we cannot talk about we must pass over in silence. Thus the aim of
the book is to draw a limit to thought, or rather--not to thought, but to the
expression of thoughts: for in order to be able to draw a limit to thought,
we should have to find both sides of the limit thinkable (i.e. we should have
to be able to think what cannot be thought). It will therefore only be in language
that the limit can be drawn, and what lies on the other side of the limit will
simply be nonsense. I do not wish to judge how far my efforts coincide with
those of other philosophers. Indeed, what I have written here makes no claim
to novelty in detail, and the reason why I give no sources is that it is a matter
of indifference to me whether the thoughts that I have had have been anticipated
by someone else. I will only mention that I am indebted to Frege's great works
and of the writings of my friend Mr Bertrand Russell for much of the stimulation
of my thoughts. If this work has any value, it consists in two things: the first
is that thoughts are expressed in it, and on this score the better the thoughts
are expressed--the more the nail has been hit on the head--the greater will
be its value.--Here I am conscious of having fallen a long way short of what
is possible. Simply because my powers are too slight for the accomplishment
of the task.--May others come and do it better. On the other hand the truth
of the thoughts that are here communicated seems to me unassailable and definitive.
I therefore believe myself to have found, on all essential points, the final
solution of the problems. And if I am not mistaken in this belief, then the
second thing in which the of this work consists is that it shows how little
is achieved when these problem are solved. L.W. Vienna, 1918
1 The world is all that is the case.
1.1 The world is the totality of facts, not of things.
1.11 The world is determined by the facts, and by their being all the facts.
1.12 For the totality of facts determines what is the case, and also whatever
is not the case.
1.13 The facts in logical space are the world.
1.2 The world divides into facts.
1.21 Each item can be the case or not the case while everything else remains
2 What is the case--a fact--is the existence of states of affairs.
2.01 A state of affairs (a state of things) is a combination of objects (things).
2.011 It is essential to things that they should be possible constituents
of states of affairs.
2.012 In logic nothing is accidental: if a thing can occur in a state of affairs,
the possibility of the state of affairs must be written into the thing itself.
2.0121 It would seem to be a sort of accident, if it turned out that a situation
would fit a thing that could already exist entirely on its own. If things can
occur in states of affairs, this possibility must be in them from the beginning.
(Nothing in the province of logic can be merely possible. Logic deals with every
possibility and all possibilities are its facts.) Just as we are quite unable
to imagine spatial objects outside space or temporal objects outside time, so
too there is no object that we can imagine excluded from the possibility of
combining with others. If I can imagine objects combined in states of affairs,
I cannot imagine them excluded from the possibility of such combinations.
2.0122 Things are independent in so far as they can occur in all possible
situations, but this form of independence is a form of connexion with states
of affairs, a form of dependence. (It is impossible for words to appear in two
different roles: by themselves, and in propositions.)
2.0123 If I know an object I also know all its possible occurrences in states
of affairs. (Every one of these possibilities must be part of the nature of
the object.) A new possibility cannot be discovered later.
2.01231 If I am to know an object, thought I need not know its external properties,
I must know all its internal properties.
2.0124 If all objects are given, then at the same time all possible states
of affairs are also given.
2.013 Each thing is, as it were, in a space of possible states of affairs.
This space I can imagine empty, but I cannot imagine the thing without the space.
2.0131 A spatial object must be situated in infinite space. (A spatial point
is an argument-place.) A speck in the visual field, thought it need not be red,
must have some colour: it is, so to speak, surrounded by colour-space. Notes
must have some pitch, objects of the sense of touch some degree of hardness,
and so on.
2.014 Objects contain the possibility of all situations.
2.0141 The possibility of its occurring in states of affairs is the form of
2.02 Objects are simple.
2.0201 Every statement about complexes can be resolved into a statement about
their constituents and into the propositions that describe the complexes completely.
2.021 Objects make up the substance of the world. That is why they cannot
2.0211 If they world had no substance, then whether a proposition had sense
would depend on whether another proposition was true.
2.0212 In that case we could not sketch any picture of the world (true or
2.022 It is obvious that an imagined world, however difference it may be from
the real one, must have something-- a form--in common with it.
2.023 Objects are just what constitute this unalterable form.
2.0231 The substance of the world can only determine a form, and not any material
properties. For it is only by means of propositions that material properties
are represented--only by the configuration of objects that they are produced.
2.0232 In a manner of speaking, objects are colourless.
2.0233 If two objects have the same logical form, the only distinction between
them, apart from their external properties, is that they are different.
2.02331 Either a thing has properties that nothing else has, in which case
we can immediately use a description to distinguish it from the others and refer
to it; or, on the other hand, there are several things that have the whole set
of their properties in common, in which case it is quite impossible to indicate
one of them. For it there is nothing to distinguish a thing, I cannot distinguish
it, since otherwise it would be distinguished after all.
2.024 The substance is what subsists independently of what is the case.
2.025 It is form and content.
2.0251 Space, time, colour (being coloured) are forms of objects.
2.026 There must be objects, if the world is to have unalterable form.
2.027 Objects, the unalterable, and the subsistent are one and the same.
2.0271 Objects are what is unalterable and subsistent; their configuration
is what is changing and unstable.
2.0272 The configuration of objects produces states of affairs.
2.03 In a state of affairs objects fit into one another like the links of
2.031 In a state of affairs objects stand in a determinate relation to one
2.032 The determinate way in which objects are connected in a state of affairs
is the structure of the state of affairs.
2.033 Form is the possibility of structure.
2.034 The structure of a fact consists of the structures of states of affairs.
2.04 The totality of existing states of affairs is the world.
2.05 The totality of existing states of affairs also determines which states
of affairs do not exist.
2.06 The existence and non-existence of states of affairs is reality. (We
call the existence of states of affairs a positive fact, and their non-existence
a negative fact.)
2.061 States of affairs are independent of one another.
2.062 From the existence or non-existence of one state of affairs it is impossible
to infer the existence or non-existence of another.
2.063 The sum-total of reality is the world.
2.1 We picture facts to ourselves.
2.11 A picture presents a situation in logical space, the existence and non-existence
of states of affairs.
2.12 A picture is a model of reality.
2.13 In a picture objects have the elements of the picture corresponding to
2.131 In a picture the elements of the picture are the representatives of
2.14 What constitutes a picture is that its elements are related to one another
in a determinate way.
2.141 A picture is a fact.
2.15 The fact that the elements of a picture are related to one another in
a determinate way represents that things are related to one another in the same
way. Let us call this connexion of its elements the structure of the picture,
and let us call the possibility of this structure the pictorial form of the
2.151 Pictorial form is the possibility that things are related to one another
in the same way as the elements of the picture.
2.1511 That is how a picture is attached to reality; it reaches right out to
2.1512 It is laid against reality like a measure.
2.15121 Only the end-points of the graduating lines actually touch the object
that is to be measured.
2.1514 So a picture, conceived in this way, also includes the pictorial relationship,
which makes it into a picture.
2.1515 These correlations are, as it were, the feelers of the picture's elements,
with which the picture touches reality.
2.16 If a fact is to be a picture, it must have something in common with what
2.161 There must be something identical in a picture and what it depicts,
to enable the one to be a picture of the other at all.
2.17 What a picture must have in common with reality, in order to be able to
depict it--correctly or incorrectly--in the way that it does, is its pictorial
2.171 A picture can depict any reality whose form it has. A spatial picture
can depict anything spatial, a coloured one anything coloured, etc.
2.172 A picture cannot, however, depict its pictorial form: it displays it.
2.173 A picture represents its subject from a position outside it. (Its standpoint
is its representational form.) That is why a picture represents its subject
correctly or incorrectly.
2.174 A picture cannot, however, place itself outside its representational
2.18 What any picture, of whatever form, must have in common with reality,
in order to be able to depict it--correctly or incorrectly--in any way at all,
is logical form, i.e. the form of reality.
2.181 A picture whose pictorial form is logical form is called a logical picture.
2.182 Every picture is at the same time a logical one. (On the other hand,
not every picture is, for example, a spatial one.)
2.19 Logical pictures can depict the world.
2.2 A picture has logico-pictorial form in common with what it depicts.
2.201 A picture depicts reality by representing a possibility of existence
and non-existence of states of affairs.
2.202 A picture contains the possibility of the situation that it represents.
2.203 A picture agrees with reality or fails to agree; it is correct or incorrect,
true or false.
2.22 What a picture represents it represents independently of its truth or
falsity, by means of its pictorial form.
2.221 What a picture represents is its sense.
2.222 The agreement or disagreement or its sense with reality constitutes
its truth or falsity.
2.223 In order to tell whether a picture is true or false we must compare
it with reality.
2.224 It is impossible to tell from the picture alone whether it is true or
2.225 There are no pictures that are true a priori.
3 A logical picture of facts is a thought.
3.001 'A state of affairs is thinkable': what this means is that we can picture
it to ourselves.
3.01 The totality of true thoughts is a picture of the world.
3.02 A thought contains the possibility of the situation of which it is the
thought. What is thinkable is possible too.
3.03 Thought can never be of anything illogical, since, if it were, we should
have to think illogically.
3.031 It used to be said that God could create anything except what would
be contrary to the laws of logic.The truth is that we could not say what an
'illogical' world would look like.
3.032 It is as impossible to represent in language anything that 'contradicts
logic' as it is in geometry to represent by its coordinates a figure that contradicts
the laws of space, or to give the coordinates of a point that does not exist.
3.0321 Though a state of affairs that would contravene the laws of physics
can be represented by us spatially, one that would contravene the laws of geometry
3.04 It a thought were correct a priori, it would be a thought whose possibility
ensured its truth.
3.05 A priori knowledge that a thought was true would be possible only it
its truth were recognizable from the thought itself (without anything a to compare
3.1 In a proposition a thought finds an expression that can be perceived by
3.11 We use the perceptible sign of a proposition (spoken or written, etc.)
as a projection of a possible situation. The method of projection is to think
of the sense of the proposition.
3.12 I call the sign with which we express a thought a propositional sign.And
a proposition is a propositional sign in its projective relation to the world.
3.13 A proposition, therefore, does not actually contain its sense, but does
contain the possibility of expressing it. ('The content of a proposition' means
the content of a proposition that has sense.) A proposition contains the form,
but not the content, of its sense.
3.14 What constitutes a propositional sign is that in its elements (the words)
stand in a determinate relation to one another. A propositional sign is a fact.
3.141 A proposition is not a blend of words.(Just as a theme in music is not
a blend of notes.) A proposition is articulate.
3.142 Only facts can express a sense, a set of names cannot.
3.143 Although a propositional sign is a fact, this is obscured by the usual
form of expression in writing or print. For in a printed proposition, for example,
no essential difference is apparent between a propositional sign and a word.
(That is what made it possible for Frege to call a proposition a composite name.)
3.1431 The essence of a propositional sign is very clearly seen if we imagine
one composed of spatial objects (such as tables, chairs, and books) instead
of written signs.
3.1432 Instead of, 'The complex sign "aRb" says that a stands to b in the
relation R' we ought to put, 'That "a" stands to "b" in a certain relation says
3.144 Situations can be described but not given names.
3.2 In a proposition a thought can be expressed in such a way that elements
of the propositional sign correspond to the objects of the thought.
3.201 I call such elements 'simple signs', and such a proposition 'complete
3.202 The simple signs employed in propositions are called names.
3.203 A name means an object. The object is its meaning. ('A' is the same
sign as 'A'.)
3.21 The configuration of objects in a situation corresponds to the configuration
of simple signs in the propositional sign.
3.221 Objects can only be named. Signs are their representatives. I can only
speak about them: I cannot put them into words. Propositions can only say how
things are, not what they are.
3.23 The requirement that simple signs be possible is the requirement that
sense be determinate.
3.24 A proposition about a complex stands in an internal relation to a proposition
about a constituent of the complex. A complex can be given only by its description,
which will be right or wrong. A proposition that mentions a complex will not
be nonsensical, if the complex does not exits, but simply false. When a propositional
element signifies a complex, this can be seen from an indeterminateness in the
propositions in which it occurs. In such cases we know that the proposition
leaves something undetermined. (In fact the notation for generality contains
a prototype.) The contraction of a symbol for a complex into a simple symbol
can be expressed in a definition.
3.25 A proposition cannot be dissected any further by means of a definition:
it is a primitive sign.
3.261 Every sign that has a definition signifies via the signs that serve
to define it; and the definitions point the way. Two signs cannot signify in
the same manner if one is primitive and the other is defined by means of primitive
signs. Names cannot be anatomized by means of definitions. (Nor can any sign
that has a meaning independently and on its own.)
3.262 What signs fail to express, their application shows. What signs slur
over, their application says clearly.
3.263 The meanings of primitive signs can be explained by means of elucidations.
Elucidations are propositions that stood if the meanings of those signs are
3.3 Only propositions have sense; only in the nexus of a proposition does
a name have meaning.
3.31 I call any part of a proposition that characterizes its sense an expression
(or a symbol). (A proposition is itself an expression.) Everything essential
to their sense that propositions can have in common with one another is an expression.
An expression is the mark of a form and a content.
3.311 An expression presupposes the forms of all the propositions in which
it can occur. It is the common characteristic mark of a class of propositions.
3.312 It is therefore presented by means of the general form of the propositions
that it characterizes. In fact, in this form the expression will be constant
and everything else variable.
3.313 Thus an expression is presented by means of a variable whose values
are the propositions that contain the expression. (In the limiting case the
variable becomes a constant, the expression becomes a proposition.) I call such
a variable a 'propositional variable'.
3.314 An expression has meaning only in a proposition. All variables can be
construed as propositional variables. (Even variable names.)
3.315 If we turn a constituent of a proposition into a variable, there is
a class of propositions all of which are values of the resulting variable proposition.
In general, this class too will be dependent on the meaning that our arbitrary
conventions have given to parts of the original proposition. But if all the
signs in it that have arbitrarily determined meanings are turned into variables,
we shall still get a class of this kind. This one, however, is not dependent
on any convention, but solely on the nature of the pro position. It corresponds
to a logical form--a logical prototype.
3.316 What values a propositional variable may take is something that is stipulated.
The stipulation of values is the variable.
3.317 To stipulate values for a propositional variable is to give the propositions
whose common characteristic the variable is. The stipulation is a description
of those propositions. The stipulation will therefore be concerned only with
symbols, not with their meaning. And the only thing essential to the stipulation
is that it is merely a description of symbols and states nothing about what
is signified. How the description of the propositions is produced is not essential.
3.318 Like Frege and Russell I construe a proposition as a function of the
expressions contained in it.
3.32 A sign is what can be perceived of a symbol.
3.321 So one and the same sign (written or spoken, etc.) can be common to
two different symbols--in which case they will signify in different ways.
3.322 Our use of the same sign to signify two different objects can never
indicate a common characteristic of the two, if we use it with two different
modes of signification. For the sign, of course, is arbitrary. So we could choose
two different signs instead, and then what would be left in common on the signifying
3.323 In everyday language it very frequently happens that the same word has
different modes of signification--and so belongs to different symbols--or that
two words that have different modes of signification are employed in propositions
in what is superficially the same way. Thus the word 'is' figures as the copula,
as a sign for identity, and as an expression for existence; 'exist' figures
as an intransitive verb like 'go', and 'identical' as an adjective; we speak
of something, but also of something's happening. (In the proposition, 'Green
is green'--where the first word is the proper name of a person and the last
an adjective--these words do not merely have different meanings: they are different
3.324 In this way the most fundamental confusions are easily produced (the
whole of philosophy is full of them).
3.325 In order to avoid such errors we must make use of a sign-language that
excludes them by not using the same sign for different symbols and by not using
in a superficially similar way signs that have different modes of signification:
that is to say, a sign-language that is governed by logical grammar--by logical
syntax. (The conceptual notation of Frege and Russell is such a language, though,
it is true, it fails to exclude all mistakes.)
3.326 In order to recognize a symbol by its sign we must observe how it is
used with a sense.
3.327 A sign does not determine a logical form unless it is taken together
with its logico-syntactical employment.
3.328 If a sign is useless, it is meaningless. That is the point of Occam's
maxim. (If everything behaves as if a sign had meaning, then it does have meaning.)
3.33 In logical syntax the meaning of a sign should never play a role. It
must be possible to establish logical syntax without mentioning the meaning
of a sign: only the description of expressions may be presupposed.
3.331 From this observation we turn to Russell's 'theory of types'. It can
be seen that Russell must be wrong, because he had to mention the meaning of
signs when establishing the rules for them.
3.332 No proposition can make a statement about itself, because a propositional
sign cannot be contained in itself (that is the whole of the 'theory of types').
3.333 The reason why a function cannot be its own argument is that the sign
for a function already contains the prototype of its argument, and it cannot
contain itself. For let us suppose that the function F(fx) could be its own
argument: in that case there would be a proposition 'F(F(fx))', in which the
outer function F and the inner function F must have different meanings, since
the inner one has the form O(f(x)) and the outer one has the form Y(O(fx)).
Only the letter 'F' is common to the two functions, but the letter by itself
signifies nothing. This immediately becomes clear if instead of 'F(Fu)' we write
'(do) : F(Ou) . Ou = Fu'. That disposes of Russell's paradox.
3.334 The rules of logical syntax must go without saying, once we know how
each individual sign signifies.
3.34 A proposition possesses essential and accidental features. Accidental
features are those that result from the particular way in which the propositional
sign is produced. Essential features are those without which the proposition
could not express its sense.
3.341 So what is essential in a proposition is what all propositions that
can express the same sense have in common. And similarly, in general, what is
essential in a symbol is what all symbols that can serve the same purpose have
3.3411 So one could say that the real name of an object was what all symbols
that signified it had in common. Thus, one by one, all kinds of composition
would prove to be unessential to a name.
3.342 Although there is something arbitrary in our notations, this much is
not arbitrary--that when we have determined one thing arbitrarily, something
else is necessarily the case. (This derives from the essence of notation.)
3.3421 A particular mode of signifying may be unimportant but it is always
important that it is a possible mode of signifying. And that is generally so
in philosophy: again and again the individual case turns out to be unimportant,
but the possibility of each individual case discloses something about the essence
of the world.
3.343 Definitions are rules for translating from one language into another.
Any correct sign-language must be translatable into any other in accordance
with such rules: it is this that they all have in common.
3.344 What signifies in a symbol is what is common to all the symbols that
the rules of logical syntax allow us to substitute for it.
3.3441 For instance, we can express what is common to all notations for truth-functions
in the following way: they have in common that, for example, the notation that
uses 'Pp' ('not p') and 'p C g' ('p or g') can be substituted for any of them.
(This serves to characterize the way in which something general can be disclosed
by the possibility of a specific notation.)
3.3442 Nor does analysis resolve the sign for a complex in an arbitrary way,
so that it would have a different resolution every time that it was incorporated
in a different proposition.
3.4 A proposition determines a place in logical space. The existence of this
logical place is guaranteed by the mere existence of the constituents--by the
existence of the proposition with a sense.
3.41 The propositional sign with logical co-ordinates--that is the logical
3.411 In geometry and logic alike a place is a possibility: something can
exist in it.
3.42 A proposition can determine only one place in logical space: nevertheless
the whole of logical space must already be given by it. (Otherwise negation,
logical sum, logical product, etc., would introduce more and more new elements
in co-ordination.) (The logical scaffolding surrounding a picture determines
logical space. The force of a proposition reaches through the whole of logical
3.5 A propositional sign, applied and thought out, is a thought.
4 A thought is a proposition with a sense.
4.001 The totality of propositions is language.
4.022 Man possesses the ability to construct languages capable of expressing
every sense, without having any idea how each word has meaning or what its meaning
is--just as people speak without knowing how the individual sounds are produced.
Everyday language is a part of the human organism and is no less complicated
than it. It is not humanly possible to gather immediately from it what the logic
of language is. Language disguises thought. So much so, that from the outward
form of the clothing it is impossible to infer the form of the thought beneath
it, because the outward form of the clothing is not designed to reveal the form
of the body, but for entirely different purposes. The tacit conventions on which
the understanding of everyday language depends are enormously complicated.
4.003 Most of the propositions and questions to be found in philosophical
works are not false but nonsensical. Consequently we cannot give any answer
to questions of this kind, but can only point out that they are nonsensical.
Most of the propositions and questions of philosophers arise from our failure
to understand the logic of our language. (They belong to the same class as the
question whether the good is more or less identical than the beautiful.) And
it is not surprising that the deepest problems are in fact not problems at all.
4.0031 All philosophy is a 'critique of language' (though not in Mauthner's
sense). It was Russell who performed the service of showing that the apparent
logical form of a proposition need not be its real one.
4.01 A proposition is a picture of reality. A proposition is a model of reality
as we imagine it.
4.011 At first sight a proposition--one set out on the printed page, for example--does
not seem to be a picture of the reality with which it is concerned. But neither
do written notes seem at first sight to be a picture of a piece of music, nor
our phonetic notation (the alphabet) to be a picture of our speech. And yet
these sign-languages prove to be pictures, even in the ordinary sense, of what
4.012 It is obvious that a proposition of the form 'aRb' strikes us as a picture.
In this case the sign is obviously a likeness of what is signified.
4.013 And if we penetrate to the essence of this pictorial character, we see
that it is not impaired by apparent irregularities (such as the use [sharp]
of and [flat] in musical notation). For even these irregularities depict what
they are intended to express; only they do it in a different way.
4.014 A gramophone record, the musical idea, the written notes, and the sound-waves,
all stand to one another in the same internal relation of depicting that holds
between language and the world. They are all constructed according to a common
logical pattern. (Like the two youths in the fairy-tale, their two horses, and
their lilies. They are all in a certain sense one.)
4.0141 There is a general rule by means of which the musician can obtain the
symphony from the score, and which makes it possible to derive the symphony
from the groove on the gramophone record, and, using the first rule, to derive
the score again. That is what constitutes the inner similarity between these
things which seem to be constructed in such entirely different ways. And that
rule is the law of projection which projects the symphony into the language
of musical notation. It is the rule for translating this language into the language
of gramophone records.
4.015 The possibility of all imagery, of all our pictorial modes of expression,
is contained in the logic of depiction.
4.016 In order to understand the essential nature of a proposition, we should
consider hieroglyphic script, which depicts the facts that it describes. And
alphabetic script developed out of it without losing what was essential to depiction.
4.02 We can see this from the fact that we understand the sense of a propositional
sign without its having been explained to us.
4.021 A proposition is a picture of reality: for if I understand a proposition,
I know the situation that it represents. And I understand the proposition without
having had its sense explained to me.
4.022 A proposition shows its sense. A proposition shows how things stand
if it is true. And it says that they do so stand.
4.023 A proposition must restrict reality to two alternatives: yes or no. In
order to do that, it must describe reality completely. A proposition is a description
of a state of affairs. Just as a description of an object describes it by giving
its external properties, so a proposition describes reality by its internal
properties. A proposition constructs a world with the help of a logical scaffolding,
so that one can actually see from the proposition how everything stands logically
if it is true. One can draw inferences from a false proposition.
4.024 To understand a proposition means to know what is the case if it is
true. (One can understand it, therefore, without knowing whether it is true.)
It is understood by anyone who understands its constituents.
4.025 When translating one language into another, we do not proceed by translating
each proposition of the one into a proposition of the other, but merely by translating
the constituents of propositions. (And the dictionary translates not only substantives,
but also verbs, adjectives, and conjunctions, etc.; and it treats them all in
the same way.)
4.026 The meanings of simple signs (words) must be explained to us if we are
to understand them. With propositions, however, we make ourselves understood.
4.027 It belongs to the essence of a proposition that it should be able to
communicate a new sense to us.
4.03 A proposition must use old expressions to communicate a new sense. A
proposition communicates a situation to us, and so it must be essentially connected
with the situation. And the connexion is precisely that it is its logical picture.
A proposition states something only in so far as it is a picture.
4.031 In a proposition a situation is, as it were, constructed by way of experiment.
Instead of, 'This proposition has such and such a sense, we can simply say,
'This proposition represents such and such a situation'.
4.0311 One name stands for one thing, another for another thing, and they
are combined with one another. In this way the whole group--like a tableau vivant--presents
a state of affairs.
4.0312 The possibility of propositions is based on the principle that objects
have signs as their representatives. My fundamental idea is that the 'logical
constants' are not representatives; that there can be no representatives of
the logic of facts.
4.032 It is only in so far as a proposition is logically articulated that it
is a picture of a situation. (Even the proposition, 'Ambulo', is composite:
for its stem with a different ending yields a different sense, and so does its
ending with a different stem.)
4.04 In a proposition there must be exactly as many distinguishable parts as
in the situation that it represents. The two must possess the same logical (mathematical)
multiplicity. (Compare Hertz's Mechanics on dynamical models.)
4.041 This mathematical multiplicity, of course, cannot itself be the subject
of depiction. One cannot get away from it when depicting.
4.0411 If, for example, we wanted to express what we now write as '(x) . fx'
by putting an affix in front of 'fx'--for instance by writing 'Gen. fx'--it
would not be adequate: we should not know what was being generalized. If we
wanted to signalize it with an affix 'g'--for instance by writing 'f(xg)'--that
would not be adequate either: we should not know the scope of the generality-sign.
If we were to try to do it by introducing a mark into the argument-places--for
instance by writing '(G,G) . F(G,G)' --it would not be adequate: we should not
be able to establish the identity of the variables. And so on. All these modes
of signifying are inadequate because they lack the necessary mathematical multiplicity.
4.0412 For the same reason the idealist's appeal to 'spatial spectacles' is
inadequate to explain the seeing of spatial relations, because it cannot explain
the multiplicity of these relations.
4.05 Reality is compared with propositions.
4.06 A proposition can be true or false only in virtue of being a picture
4.061 It must not be overlooked that a proposition has a sense that is independent
of the facts: otherwise one can easily suppose that true and false are relations
of equal status between signs and what they signify. In that case one could
say, for example, that 'p' signified in the true way what 'Pp' signified in
the false way, etc.
4.062 Can we not make ourselves understood with false propositions just as
we have done up till now with true ones?--So long as it is known that they are
meant to be false.--No! For a proposition is true if we use it to say that things
stand in a certain way, and they do; and if by 'p' we mean Pp and things stand
as we mean that they do, then, construed in the new way, 'p' is true and not
4.0621 But it is important that the signs 'p' and 'Pp' can say the same thing.
For it shows that nothing in reality corresponds to the sign 'P'. The occurrence
of negation in a proposition is not enough to characterize its sense (PPp =
p). The propositions 'p' and 'Pp' have opposite sense, but there corresponds
to them one and the same reality.
4.063 An analogy to illustrate the concept of truth: imagine a black spot
on white paper: you can describe the shape of the spot by saying, for each point
on the sheet, whether it is black or white. To the fact that a point is black
there corresponds a positive fact, and to the fact that a point is white (not
black), a negative fact. If I designate a point on the sheet (a truth-value
according to Frege), then this corresponds to the supposition that is put forward
for judgement, etc. etc. But in order to be able to say that a point is black
or white, I must first know when a point is called black, and when white: in
order to be able to say,'"p" is true (or false)', I must have determined in
what circumstances I call 'p' true, and in so doing I determine the sense of
the proposition. Now the point where the simile breaks down is this: we can
indicate a point on the paper even if we do not know what black and white are,
but if a proposition has no sense, nothing corresponds to it, since it does
not designate a thing (a truth-value) which might have properties called 'false'
or 'true'. The verb of a proposition is not 'is true' or 'is false', as Frege
thought: rather, that which 'is true' must already contain the verb.
4.064 Every proposition must already have a sense: it cannot be given a sense
by affirmation. Indeed its sense is just what is affirmed. And the same applies
to negation, etc.
4.0641 One could say that negation must be related to the logical place determined
by the negated proposition. The negating proposition determines a logical place
different from that of the negated proposition. The negating proposition determines
a logical place with the help of the logical place of the negated proposition.
For it describes it as lying outside the latter's logical place. The negated
proposition can be negated again, and this in itself shows that what is negated
is already a proposition, and not merely something that is prelimary to a proposition.
4.1 Propositions represent the existence and non-existence of states of affairs.
4.11 The totality of true propositions is the whole of natural science (or
the whole corpus of the natural sciences).
4.111 Philosophy is not one of the natural sciences. (The word 'philosophy'
must mean something whose place is above or below the natural sciences, not
4.112 Philosophy aims at the logical clarification of thoughts. Philosophy
is not a body of doctrine but an activity. A philosophical work consists essentially
of elucidations. Philosophy does not result in 'philosophical propositions',
but rather in the clarification of propositions. Without philosophy thoughts
are, as it were, cloudy and indistinct: its task is to make them clear and to
give them sharp boundaries.
4.1121 Psychology is no more closely related to philosophy than any other
natural science. Theory of knowledge is the philosophy of psychology. Does not
my study of sign-language correspond to the study of thought-processes, which
philosophers used to consider so essential to the philosophy of logic? Only
in most cases they got entangled in unessential psychological investigations,
and with my method too there is an analogous risk.
4.1122 Darwin's theory has no more to do with philosophy than any other hypothesis
in natural science.
4.113 Philosophy sets limits to the much disputed sphere of natural science.
4.114 It must set limits to what can be thought; and, in doing so, to what
cannot be thought. It must set limits to what cannot be thought by working outwards
through what can be thought.
4.115 It will signify what cannot be said, by presenting clearly what can
4.116 Everything that can be thought at all can be thought clearly. Everything
that can be put into words can be put clearly. 4.12 Propositions can represent
the whole of reality, but they cannot represent what they must have in common
with reality in order to be able to represent it--logical form. In order to
be able to represent logical form, we should have to be able to station ourselves
with propositions somewhere outside logic, that is to say outside the world.
4.121 Propositions cannot represent logical form: it is mirrored in them.
What finds its reflection in language, language cannot represent. What expresses
itself in language, we cannot express by means of language. Propositions show
the logical form of reality. They display it.
4.1211 Thus one proposition 'fa' shows that the object a occurs in its sense,
two propositions 'fa' and 'ga' show that the same object is mentioned in both
of them. If two propositions contradict one another, then their structure shows
it; the same is true if one of them follows from the other. And so on.
4.1212 What can be shown, cannot be said.
4.1213 Now, too, we understand our feeling that once we have a sign-language
in which everything is all right, we already have a correct logical point of
4.122 In a certain sense we can talk about formal properties of objects and
states of affairs, or, in the case of facts, about structural properties: and
in the same sense about formal relations and structural relations. (Instead
of 'structural property' I also say 'internal property'; instead of 'structural
relation', 'internal relation'. I introduce these expressions in order to indicate
the source of the confusion between internal relations and relations proper
(external relations), which is very widespread among philosophers.) It is impossible,
however, to assert by means of propositions that such internal properties and
relations obtain: rather, this makes itself manifest in the propositions that
represent the relevant states of affairs and are concerned with the relevant
4.1221 An internal property of a fact can also be bed a feature of that fact
(in the sense in which we speak of facial features, for example).
4.123 A property is internal if it is unthinkable that its object should not
possess it. (This shade of blue and that one stand, eo ipso, in the internal
relation of lighter to darker. It is unthinkable that these two objects should
not stand in this relation.) (Here the shifting use of the word 'object' corresponds
to the shifting use of the words 'property' and 'relation'.)
4.124 The existence of an internal property of a possible situation is not
expressed by means of a proposition: rather, it expresses itself in the proposition
representing the situation, by means of an internal property of that proposition.
It would be just as nonsensical to assert that a proposition had a formal property
as to deny it.
4.1241 It is impossible to distinguish forms from one another by saying that
one has this property and another that property: for this presupposes that it
makes sense to ascribe either property to either form.
4.125 The existence of an internal relation between possible situations expresses
itself in language by means of an internal relation between the propositions
4.1251 Here we have the answer to the vexed question 'whether all relations
are internal or external'.
4.1252 I call a series that is ordered by an internal relation a series of
forms. The order of the number-series is not governed by an external relation
but by an internal relation. The same is true of the series of propositions
'aRb', '(d : c) : aRx . xRb', '(d x,y) : aRx . xRy . yRb', and so forth. (If
b stands in one of these relations to a, I call b a successor of a.)
4.126 We can now talk about formal concepts, in the same sense that we speak
of formal properties. (I introduce this expression in order to exhibit the source
of the confusion between formal concepts and concepts proper, which pervades
the whole of traditional logic.) When something falls under a formal concept
as one of its objects, this cannot be expressed by means of a proposition. Instead
it is shown in the very sign for this object. (A name shows that it signifies
an object, a sign for a number that it signifies a number, etc.) Formal concepts
cannot, in fact, be represented by means of a function, as concepts proper can.
For their characteristics, formal properties, are not expressed by means of
functions. The expression for a formal property is a feature of certain symbols.
So the sign for the characteristics of a formal concept is a distinctive feature
of all symbols whose meanings fall under the concept. So the expression for
a formal concept is a propositional variable in which this distinctive feature
alone is constant.
4.127 The propositional variable signifies the formal concept, and its values
signify the objects that fall under the concept.
4.1271 Every variable is the sign for a formal concept. For every variable
represents a constant form that all its values possess, and this can be regarded
as a formal property of those values.
4.1272 Thus the variable name 'x' is the proper sign for the pseudo-concept
object. Wherever the word 'object' ('thing', etc.) is correctly used, it is
expressed in conceptual notation by a variable name. For example, in the proposition,
'There are 2 objects which. . .', it is expressed by ' (dx,y) ... '. Wherever
it is used in a different way, that is as a proper concept-word, nonsensical
pseudo-propositions are the result. So one cannot say, for example, 'There are
objects', as one might say, 'There are books'. And it is just as impossible
to say, 'There are 100 objects', or, 'There are !0 objects'. And it is nonsensical
to speak of the total number of objects. The same applies to the words 'complex',
'fact', 'function', 'number', etc. They all signify formal concepts, and are
represented in conceptual notation by variables, not by functions or classes
(as Frege and Russell believed). '1 is a number', 'There is only one zero',
and all similar expressions are nonsensical. (It is just as nonsensical to say,
'There is only one 1', as it would be to say, '2 + 2 at 3 o'clock equals 4'.)
4.12721 A formal concept is given immediately any object falling under it
is given. It is not possible, therefore, to introduce as primitive ideas objects
belonging to a formal concept and the formal concept itself. So it is impossible,
for example, to introduce as primitive ideas both the concept of a function
and specific functions, as Russell does; or the concept of a number and particular
4.1273 If we want to express in conceptual notation the general proposition,
'b is a successor of a', then we require an expression for the general term
of the series of forms 'aRb', '(d : c) : aRx . xRb', '(d x,y) : aRx . xRy .
yRb', ... , In order to express the general term of a series of forms, we must
use a variable, because the concept 'term of that series of forms' is a formal
concept. (This is what Frege and Russell overlooked: consequently the way in
which they want to express general propositions like the one above is incorrect;
it contains a vicious circle.) We can determine the general term of a series
of forms by giving its first term and the general form of the operation that
produces the next term out of the proposition that precedes it.
4.1274 To ask whether a formal concept exists is nonsensical. For no proposition
can be the answer to such a question. (So, for example, the question, 'Are there
unanalysable subject-predicate propositions?' cannot be asked.)
4.128 Logical forms are without number. Hence there are no preeminent numbers
in logic, and hence there is no possibility of philosophical monism or dualism,
4.2 The sense of a proposition is its agreement and disagreement with possibilities
of existence and non-existence of states of affairs. 4.21 The simplest kind
of proposition, an elementary proposition, asserts the existence of a state
4.211 It is a sign of a proposition's being elementary that there can be no
elementary proposition contradicting it.
4.22 An elementary proposition consists of names. It is a nexus, a concatenation,
4.221 It is obvious that the analysis of propositions must bring us to elementary
propositions which consist of names in immediate combination. This raises the
question how such combination into propositions comes about.
4.2211 Even if the world is infinitely complex, so that every fact consists
of infinitely many states of affairs and every state of affairs is composed
of infinitely many objects, there would still have to be objects and states
4.23 It is only in the nexus of an elementary proposition that a name occurs
in a proposition.
4.24 Names are the simple symbols: I indicate them by single letters ('x',
'y', 'z'). I write elementary propositions as functions of names, so that they
have the form 'fx', 'O (x,y)', etc. Or I indicate them by the letters 'p', 'q',
4.241 When I use two signs with one and the same meaning, I express this by
putting the sign '=' between them. So 'a = b' means that the sign 'b' can be
substituted for the sign 'a'. (If I use an equation to introduce a new sign
'b', laying down that it shall serve as a substitute for a sign a that is already
known, then, like Russell, I write the equation-- definition--in the form 'a
= b Def.' A definition is a rule dealing with signs.)
4.242 Expressions of the form 'a = b' are, therefore, mere representational
devices. They state nothing about the meaning of the signs 'a' and 'b'.
4.243 Can we understand two names without knowing whether they signify the
same thing or two different things?--Can we understand a proposition in which
two names occur without knowing whether their meaning is the same or different?
Suppose I know the meaning of an English word and of a German word that means
the same: then it is impossible for me to be unaware that they do mean the same;
I must be capable of translating each into the other. Expressions like 'a =
a', and those derived from them, are neither elementary propositions nor is
there any other way in which they have sense. (This will become evident later.)
4.25 If an elementary proposition is true, the state of affairs exists: if
an elementary proposition is false, the state of affairs does not exist.
4.26 If all true elementary propositions are given, the result is a complete
description of the world. The world is completely described by giving all elementary
propositions, and adding which of them are true and which false. For n states
of affairs, there are possibilities of existence and non-existence. Of these
states of affairs any combination can exist and the remainder not exist.
4.28 There correspond to these combinations the same number of possibilities
of truth--and falsity--for n elementary propositions.
4.3 Truth-possibilities of elementary propositions mean Possibilities of existence
and non-existence of states of affairs.
4.31 We can represent truth-possibilities by schemata of the following kind
('T' means 'true', 'F' means 'false'; the rows of 'T's' and 'F's' under the
row of elementary propositions symbolize their truth-possibilities in a way
that can easily be understood):
4.4 A proposition is an expression of agreement and disagreement with truth-possibilities
of elementary propositions.
4.41 Truth-possibilities of elementary propositions are the conditions of
the truth and falsity of propositions.
4.411 It immediately strikes one as probable that the introduction of elementary
propositions provides the basis for understanding all other kinds of proposition.
Indeed the understanding of general propositions palpably depends on the understanding
of elementary propositions.
4.42 For n elementary propositions there are ways in which a proposition can
agree and disagree with their truth possibilities.
4.43 We can express agreement with truth-possibilities by correlating the mark
'T' (true) with them in the schema. The absence of this mark means disagreement.
4.431 The expression of agreement and disagreement with the truth possibilities
of elementary propositions expresses the truth-conditions of a proposition.
A proposition is the expression of its truth-conditions. (Thus Frege was quite
right to use them as a starting point when he explained the signs of his conceptual
notation. But the explanation of the concept of truth that Frege gives is mistaken:
if 'the true' and 'the false' were really objects, and were the arguments in
Pp etc., then Frege's method of determining the sense of 'Pp' would leave it
4.44 The sign that results from correlating the mark 'I" with truth-possibilities
is a propositional sign.
4.441 It is clear that a complex of the signs 'F' and 'T' has no object (or
complex of objects) corresponding to it, just as there is none corresponding
to the horizontal and vertical lines or to the brackets.--There are no 'logical
objects'. Of course the same applies to all signs that express what the schemata
of 'T's' and 'F's' express.
4.442 For example, the following is a propositional sign: (Frege's 'judgement
stroke' '|-' is logically quite meaningless: in the works of Frege (and Russell)
it simply indicates that these authors hold the propositions marked with this
sign to be true. Thus '|-' is no more a component part of a proposition than
is, for instance, the proposition's number. It is quite impossible for a proposition
to state that it itself is true.) If the order or the truth-possibilities in
a scheme is fixed once and for all by a combinatory rule, then the last column
by itself will be an expression of the truth-conditions. If we now write this
column as a row, the propositional sign will become '(TT-T) (p,q)' or more explicitly
'(TTFT) (p,q)' (The number of places in the left-hand pair of brackets is determined
by the number of terms in the right-hand pair.)
4.45 For n elementary propositions there are Ln possible groups of truth-conditions.
The groups of truth-conditions that are obtainable from the truth-possibilities
of a given number of elementary propositions can be arranged in a series.
4.46 Among the possible groups of truth-conditions there are two extreme cases.
In one of these cases the proposition is true for all the truth-possibilities
of the elementary propositions. We say that the truth-conditions are tautological.
In the second case the proposition is false for all the truth-possibilities:
the truth-conditions are contradictory . In the first case we call the proposition
a tautology; in the second, a contradiction.
4.461 Propositions show what they say; tautologies and contradictions show
that they say nothing. A tautology has no truth-conditions, since it is unconditionally
true: and a contradiction is true on no condition. Tautologies and contradictions
lack sense. (Like a point from which two arrows go out in opposite directions
to one another.) (For example, I know nothing about the weather when I know
that it is either raining or not raining.)
4.46211 Tautologies and contradictions are not, however, nonsensical. They
are part of the symbolism, much as '0' is part of the symbolism of arithmetic.
4.462 Tautologies and contradictions are not pictures of reality. They do
not represent any possible situations. For the former admit all possible situations,
and latter none . In a tautology the conditions of agreement with the world--the
representational relations--cancel one another, so that it does not stand in
any representational relation to reality.
4.463 The truth-conditions of a proposition determine the range that it leaves
open to the facts. (A proposition, a picture, or a model is, in the negative
sense, like a solid body that restricts the freedom of movement of others, and
in the positive sense, like a space bounded by solid substance in which there
is room for a body.) A tautology leaves open to reality the whole--the infinite
whole--of logical space: a contradiction fills the whole of logical space leaving
no point of it for reality. Thus neither of them can determine reality in any
4.464 A tautology's truth is certain, a proposition's possible, a contradiction's
impossible. (Certain, possible, impossible: here we have the first indication
of the scale that we need in the theory of probability.)
4.465 The logical product of a tautology and a proposition says the same thing
as the proposition. This product, therefore, is identical with the proposition.
For it is impossible to alter what is essential to a symbol without altering
4.466 What corresponds to a determinate logical combination of signs is a
determinate logical combination of their meanings. It is only to the uncombined
signs that absolutely any combination corresponds. In other words, propositions
that are true for every situation cannot be combinations of signs at all, since,
if they were, only determinate combinations of objects could correspond to them.
(And what is not a logical combination has no combination of objects corresponding
to it.) Tautology and contradiction are the limiting cases--indeed the disintegration--of
the combination of signs.
4.4661 Admittedly the signs are still combined with one another even in tautologies
and contradictions--i.e. they stand in certain relations to one another: but
these relations have no meaning, they are not essential to the symbol .
4.5 It now seems possible to give the most general propositional form: that
is, to give a description of the propositions of any sign-language whatsoever
in such a way that every possible sense can be expressed by a symbol satisfying
the description, and every symbol satisfying the description can express a sense,
provided that the meanings of the names are suitably chosen. It is clear that
only what is essential to the most general propositional form may be included
in its description--for otherwise it would not be the most general form. The
existence of a general propositional form is proved by the fact that there cannot
be a proposition whose form could not have been foreseen (i.e. constructed).
The general form of a proposition is: This is how things stand.
4.51 Suppose that I am given all elementary propositions: then I can simply
ask what propositions I can construct out of them. And there I have all propositions,
and that fixes their limits.
4.52 Propositions comprise all that follows from the totality of all elementary
propositions (and, of course, from its being the totality of them all ). (Thus,
in a certain sense, it could be said that all propositions were generalizations
of elementary propositions.)
4.53 The general propositional form is a variable.
5 A proposition is a truth-function of elementary propositions. (An elementary
proposition is a truth-function of itself.)
5.01 Elementary propositions are the truth-arguments of propositions.
5.02 The arguments of functions are readily confused with the affixes of names.
For both arguments and affixes enable me to recognize the meaning of the signs
containing them. For example, when Russell writes '+c', the 'c' is an affix
which indicates that the sign as a whole is the addition-sign for cardinal numbers.
But the use of this sign is the result of arbitrary convention and it would
be quite possible to choose a simple sign instead of '+c'; in 'Pp' however,
'p' is not an affix but an argument: the sense of 'Pp' cannot be understood
unless the sense of 'p' has been understood already. (In the name Julius Caesar
'Julius' is an affix. An affix is always part of a description of the object
to whose name we attach it: e.g. the Caesar of the Julian gens.) If I am not
mistaken, Frege's theory about the meaning of propositions and functions is
based on the confusion between an argument and an affix. Frege regarded the
propositions of logic as names, and their arguments as the affixes of those
5.1 Truth-functions can be arranged in series. That is the foundation of the
theory of probability.
5.101 The truth-functions of a given number of elementary propositions can
always be set out in a schema of the following kind: (TTTT) (p, q) Tautology
(If p then p, and if q then q.) (p z p . q z q) (FTTT) (p, q) In words : Not
both p and q. (P(p . q)) (TFTT) (p, q) " : If q then p. (q z p) (TTFT) (p, q)
" : If p then q. (p z q) (TTTF) (p, q) " : p or q. (p C q) (FFTT) (p, q) " :
Not g. (Pq) (FTFT) (p, q) " : Not p. (Pp) (FTTF) (p, q) " : p or q, but not
both. (p . Pq : C : q . Pp) (TFFT) (p, q) " : If p then p, and if q then p.
(p + q) (TFTF) (p, q) " : p (TTFF) (p, q) " : q (FFFT) (p, q) " : Neither p
nor q. (Pp . Pq or p | q) (FFTF) (p, q) " : p and not q. (p . Pq) (FTFF) (p,
q) " : q and not p. (q . Pp) (TFFF) (p,q) " : q and p. (q . p) (FFFF) (p, q)
Contradiction (p and not p, and q and not q.) (p . Pp . q . Pq) I will give
the name truth-grounds of a proposition to those truth-possibilities of its
truth-arguments that make it true.
5.11 If all the truth-grounds that are common to a number of propositions
are at the same time truth-grounds of a certain proposition, then we say that
the truth of that proposition follows from the truth of the others.
5.12 In particular, the truth of a proposition 'p' follows from the truth
of another proposition 'q' is all the truth-grounds of the latter are truth-grounds
of the former.
5.121 The truth-grounds of the one are contained in those of the other: p
follows from q.
5.122 If p follows from q, the sense of 'p' is contained in the sense of 'q'.
5.123 If a god creates a world in which certain propositions are true, then
by that very act he also creates a world in which all the propositions that
follow from them come true. And similarly he could not create a world in which
the proposition 'p' was true without creating all its objects.
5.124 A proposition affirms every proposition that follows from it.
5.1241 'p . q' is one of the propositions that affirm 'p' and at the same
time one of the propositions that affirm 'q'. Two propositions are opposed to
one another if there is no proposition with a sense, that affirms them both.
Every proposition that contradicts another negate it.
5.13 When the truth of one proposition follows from the truth of others, we
can see this from the structure of the proposition.
5.131 If the truth of one proposition follows from the truth of others, this
finds expression in relations in which the forms of the propositions stand to
one another: nor is it necessary for us to set up these relations between them,
by combining them with one another in a single proposition; on the contrary,
the relations are internal, and their existence is an immediate result of the
existence of the propositions.
5.1311 When we infer q from p C q and Pp, the relation between the propositional
forms of 'p C q' and 'Pp' is masked, in this case, by our mode of signifying.
But if instead of 'p C q' we write, for example, 'p|q . | . p|q', and instead
of 'Pp', 'p|p' (p|q = neither p nor q), then the inner connexion becomes obvious.
(The possibility of inference from (x) . fx to fa shows that the symbol (x)
. fx itself has generality in it.)
5.132 If p follows from q, I can make an inference from q to p, deduce p from
q. The nature of the inference can be gathered only from the two propositions.
They themselves are the only possible justification of the inference. 'Laws
of inference', which are supposed to justify inferences, as in the works of
Frege and Russell, have no sense, and would be superfluous.
5.133 All deductions are made a priori.
5.134 One elementary proposition cannot be deduced form another.
5.135 There is no possible way of making an inference form the existence of
one situation to the existence of another, entirely different situation.
5.136 There is no causal nexus to justify such an inference.
5.1361 We cannot infer the events of the future from those of the present.
THIS PARAGRAPH COULD NOT BE READ IN FROM DISK
5.1362 The freedom of the will consists in the impossibility of knowing actions
that still lie in the future. We could know them only if causality were an inner
necessity like that of logical inference.--The connexion between knowledge and
what is known is that of logical necessity. ('A knows that p is the case', has
no sense if p is a tautology.)
5.1363 If the truth of a proposition does not follow from the fact that it
is self-evident to us, then its self-evidence in no way justifies our belief
in its truth.
5.14 If one proposition follows from another, then the latter says more than
the former, and the former less than the latter.
5.141 If p follows from q and q from p, then they are one and same proposition.
5.142 A tautology follows from all propositions: it says nothing.
5.143 Contradiction is that common factor of propositions which no proposition
has in common with another. Tautology is the common factor of all propositions
that have nothing in common with one another. Contradiction, one might say,
vanishes outside all propositions: tautology vanishes inside them. Contradiction
is the outer limit of propositions: tautology is the unsubstantial point at
5.15 If Tr is the number of the truth-grounds of a proposition 'r', and if
Trs is the number of the truth-grounds of a proposition 's' that are at the
same time truth-grounds of 'r', then we call the ratio Trs : Tr the degree of
probability that the proposition 'r' gives to the proposition 's'. 5.151 In
a schema like the one above in
5.101, let Tr be the number of 'T's' in the proposition r, and let Trs, be
the number of 'T's' in the proposition s that stand in columns in which the
proposition r has 'T's'. Then the proposition r gives to the proposition s the
probability Trs : Tr.
5.1511 There is no special object peculiar to probability propositions.
5.152 When propositions have no truth-arguments in common with one another,
we call them independent of one another. Two elementary propositions give one
another the probability 1/2. If p follows from q, then the proposition 'q' gives
to the proposition 'p' the probability 1. The certainty of logical inference
is a limiting case of probability. (Application of this to tautology and contradiction.)
5.153 In itself, a proposition is neither probable nor improbable. Either
an event occurs or it does not: there is no middle way.
5.154 Suppose that an urn contains black and white balls in equal numbers (and
none of any other kind). I draw one ball after another, putting them back into
the urn. By this experiment I can establish that the number of black balls drawn
and the number of white balls drawn approximate to one another as the draw continues.
So this is not a mathematical truth. Now, if I say, 'The probability of my drawing
a white ball is equal to the probability of my drawing a black one', this means
that all the circumstances that I know of (including the laws of nature assumed
as hypotheses) give no more probability to the occurrence of the one event than
to that of the other. That is to say, they give each the probability 1/2 as
can easily be gathered from the above definitions. What I confirm by the experiment
is that the occurrence of the two events is independent of the circumstances
of which I have no more detailed knowledge.
5.155 The minimal unit for a probability proposition is this: The circumstances--of
which I have no further knowledge--give such and such a degree of probability
to the occurrence of a particular event.
5.156 It is in this way that probability is a generalization. It involves
a general description of a propositional form. We use probability only in default
of certainty--if our knowledge of a fact is not indeed complete, but we do know
something about its form. (A proposition may well be an incomplete picture of
a certain situation, but it is always a complete picture of something .) A probability
proposition is a sort of excerpt from other propositions.
5.2 The structures of propositions stand in internal relations to one another.
5.21 In order to give prominence to these internal relations we can adopt
the following mode of expression: we can represent a proposition as the result
of an operation that produces it out of other propositions (which are the bases
of the operation).
5.22 An operation is the expression of a relation between the structures of
its result and of its bases.
5.23 The operation is what has to be done to the one proposition in order
to make the other out of it.
5.231 And that will, of course, depend on their formal properties, on the
internal similarity of their forms.
5.232 The internal relation by which a series is ordered is equivalent to
the operation that produces one term from another.
5.233 Operations cannot make their appearance before the point at which one
proposition is generated out of another in a logically meaningful way; i.e.
the point at which the logical construction of propositions begins.
5.234 Truth-functions of elementary propositions are results of operations
with elementary propositions as bases. (These operations I call truth-operations.)
5.2341 The sense of a truth-function of p is a function of the sense of p.
Negation, logical addition, logical multiplication, etc. etc. are operations.
(Negation reverses the sense of a proposition.)
5.24 An operation manifests itself in a variable; it shows how we can get
from one form of proposition to another. It gives expression to the difference
between the forms. (And what the bases of an operation and its result have in
common is just the bases themselves.)
5.241 An operation is not the mark of a form, but only of a difference between
5.242 The operation that produces 'q' from 'p' also produces 'r' from 'q',
and so on. There is only one way of expressing this: 'p', 'q', 'r', etc. have
to be variables that give expression in a general way to certain formal relations.
5.25 The occurrence of an operation does not characterize the sense of a proposition.
Indeed, no statement is made by an operation, but only by its result, and this
depends on the bases of the operation. (Operations and functions must not be
confused with each other.)
5.251 A function cannot be its own argument, whereas an operation can take
one of its own results as its base.
5.252 It is only in this way that the step from one term of a series of forms
to another is possible (from one type to another in the hierarchies of Russell
and Whitehead). (Russell and Whitehead did not admit the possibility of such
steps, but repeatedly availed themselves of it.)
5.2521 If an operation is applied repeatedly to its own results, I speak of
successive applications of it. ('O'O'O'a' is the result of three successive
applications of the operation 'O'E' to 'a'.) In a similar sense I speak of successive
applications of more than one operation to a number of propositions.
5.2522 Accordingly I use the sign '[a, x, O'x]' for the general term of the
series of forms a, O'a, O'O'a, ... . This bracketed expression is a variable:
the first term of the bracketed expression is the beginning of the series of
forms, the second is the form of a term x arbitrarily selected from the series,
and the third is the form of the term that immediately follows x in the series.
5.2523 The concept of successive applications of an operation is equivalent
to the concept 'and so on'.
5.253 One operation can counteract the effect of another. Operations can cancel
5.254 An operation can vanish (e.g. negation in 'PPp' : PPp = p).
5.3 All propositions are results of truth-operations on elementary propositions.
A truth-operation is the way in which a truth-function is produced out of elementary
propositions. It is of the essence of truth-operations that, just as elementary
propositions yield a truth-function of themselves, so too in the same way truth-functions
yield a further truth-function. When a truth-operation is applied to truth-functions
of elementary propositions, it always generates another truth-function of elementary
propositions, another proposition. When a truth-operation is applied to the
results of truth-operations on elementary propositions, there is always a single
operation on elementary propositions that has the same result. Every proposition
is the result of truth-operations on elementary propositions.
5.31 The schemata in 4.31 have a meaning even when 'p', 'q', 'r', etc. are
not elementary propositions. And it is easy to see that the propositional sign
in 4.442 expresses a single truth-function of elementary propositions even when
'p' and 'q' are truth-functions of elementary propositions.
5.32 All truth-functions are results of successive applications to elementary
propositions of a finite number of truth-operations.
5.4 At this point it becomes manifest that there are no 'logical objects' or
'logical constants' (in Frege's and Russell's sense).
5.41 The reason is that the results of truth-operations on truth-functions
are always identical whenever they are one and the same truth-function of elementary
5.42 It is self-evident that C, z, etc. are not relations in the sense in
which right and left etc. are relations. The interdefinability of Frege's and
Russell's 'primitive signs' of logic is enough to show that they are not primitive
signs, still less signs for relations. And it is obvious that the 'z' defined
by means of 'P' and 'C' is identical with the one that figures with 'P' in the
definition of 'C'; and that the second 'C' is identical with the first one;
and so on.
5.43 Even at first sight it seems scarcely credible that there should follow
from one fact p infinitely many others , namely PPp, PPPPp, etc. And it is no
less remarkable that the infinite number of propositions of logic (mathematics)
follow from half a dozen 'primitive propositions'. But in fact all the propositions
of logic say the same thing, to wit nothing.
5.44 Truth-functions are not material functions. For example, an affirmation
can be produced by double negation: in such a case does it follow that in some
sense negation is contained in affirmation? Does 'PPp' negate Pp, or does it
affirm p--or both? The proposition 'PPp' is not about negation, as if negation
were an object: on the other hand, the possibility of negation is already written
into affirmation. And if there were an object called 'P', it would follow that
'PPp' said something different from what 'p' said, just because the one proposition
would then be about P and the other would not.
5.441 This vanishing of the apparent logical constants also occurs in the
case of 'P(dx) . Pfx', which says the same as '(x) . fx', and in the case of
'(dx) . fx . x = a', which says the same as 'fa'.
5.442 If we are given a proposition, then with it we are also given the results
of all truth-operations that have it as their base.
5.45 If there are primitive logical signs, then any logic that fails to show
clearly how they are placed relatively to one another and to justify their existence
will be incorrect. The construction of logic out of its primitive signs must
be made clear.
5.451 If logic has primitive ideas, they must be independent of one another.
If a primitive idea has been introduced, it must have been introduced in all
the combinations in which it ever occurs. It cannot, therefore, be introduced
first for one combination and later reintroduced for another. For example, once
negation has been introduced, we must understand it both in propositions of
the form 'Pp' and in propositions like 'P(p C q)', '(dx) . Pfx', etc. We must
not introduce it first for the one class of cases and then for the other, since
it would then be left in doubt whether its meaning were the same in both cases,
and no reason would have been given for combining the signs in the same way
in both cases. (In short, Frege's remarks about introducing signs by means of
definitions (in The Fundamental Laws of Arithmetic ) also apply, mutatis mutandis,
to the introduction of primitive signs.)
5.452 The introduction of any new device into the symbolism of logic is necessarily
a momentous event. In logic a new device should not be introduced in brackets
or in a footnote with what one might call a completely innocent air. (Thus in
Russell and Whitehead's Principia Mathematica there occur definitions and primitive
propositions expressed in words. Why this sudden appearance of words? It would
require a justification, but none is given, or could be given, since the procedure
is in fact illicit.) But if the introduction of a new device has proved necessary
at a certain point, we must immediately ask ourselves, 'At what points is the
employment of this device now unavoidable ?' and its place in logic must be
5.453 All numbers in logic stand in need of justification. Or rather, it must
become evident that there are no numbers in logic. There are no pre-eminent
5.454 In logic there is no co-ordinate status, and there can be no classification.
In logic there can be no distinction between the general and the specific.
5.4541 The solutions of the problems of logic must be simple, since they set
the standard of simplicity. Men have always had a presentiment that there must
be a realm in which the answers to questions are symmetrically combined--a priori--to
form a self-contained system. A realm subject to the law: Simplex sigillum veri.
5.46 If we introduced logical signs properly, then we should also have introduced
at the same time the sense of all combinations of them; i.e. not only 'p C q'
but 'P(p C q)' as well, etc. etc. We should also have introduced at the same
time the effect of all possible combinations of brackets. And thus it would
have been made clear that the real general primitive signs are not ' p C q',
'(dx) . fx', etc. but the most general form of their combinations.
5.461 Though it seems unimportant, it is in fact significant that the pseudo-relations
of logic, such as C and z, need brackets--unlike real relations. Indeed, the
use of brackets with these apparently primitive signs is itself an indication
that they are not primitive signs. And surely no one is going to believe brackets
have an independent meaning. 5.4611 Signs for logical operations are punctuation-marks,
5.47 It is clear that whatever we can say in advance about the form of all
propositions, we must be able to say all at once . An elementary proposition
really contains all logical operations in itself. For 'fa' says the same thing
as '(dx) . fx . x = a' Wherever there is compositeness, argument and function
are present, and where these are present, we already have all the logical constants.
One could say that the sole logical constant was what all propositions, by their
very nature, had in common with one another. But that is the general propositional
5.471 The general propositional form is the essence of a proposition.
5.4711 To give the essence of a proposition means to give the essence of all
description, and thus the essence of the world.
5.472 The description of the most general propositional form is the description
of the one and only general primitive sign in logic.
5.473 Logic must look after itself. If a sign is possible , then it is also
capable of signifying. Whatever is possible in logic is also permitted. (The
reason why 'Socrates is identical' means nothing is that there is no property
called 'identical'. The proposition is nonsensical because we have failed to
make an arbitrary determination, and not because the symbol, in itself, would
be illegitimate.) In a certain sense, we cannot make mistakes in logic.
5.4731 Self-evidence, which Russell talked about so much, can become dispensable
in logic, only because language itself prevents every logical mistake.--What
makes logic a priori is the impossibility of illogical thought.
5.4732 We cannot give a sign the wrong sense.
5,47321 Occam's maxim is, of course, not an arbitrary rule, nor one that is
justified by its success in practice: its point is that unnecessary units in
a sign-language mean nothing. Signs that serve one purpose are logically equivalent,
and signs that serve none are logically meaningless.
5.4733 Frege says that any legitimately constructed proposition must have
a sense. And I say that any possible proposition is legitimately constructed,
and, if it has no sense, that can only be because we have failed to give a meaning
to some of its constituents. (Even if we think that we have done so.) Thus the
reason why 'Socrates is identical' says nothing is that we have not given any
adjectival meaning to the word 'identical'. For when it appears as a sign for
identity, it symbolizes in an entirely different way--the signifying relation
is a different one--therefore the symbols also are entirely different in the
two cases: the two symbols have only the sign in common, and that is an accident.
5.474 The number of fundamental operations that are necessary depends solely
on our notation.
5.475 All that is required is that we should construct a system of signs with
a particular number of dimensions--with a particular mathematical multiplicity
5.476 It is clear that this is not a question of a number of primitive ideas
that have to be signified, but rather of the expression of a rule.
5.5 Every truth-function is a result of successive applications to elementary
propositions of the operation '(-----T)(E, ....)'. This operation negates all
the propositions in the right-hand pair of brackets, and I call it the negation
of those propositions.
5.501 When a bracketed expression has propositions as its terms--and the order
of the terms inside the brackets is indifferent--then I indicate it by a sign
of the form '(E)'. '(E)' is a variable whose values are terms of the bracketed
expression and the bar over the variable indicates that it is the representative
of ali its values in the brackets. (E.g. if E has the three values P,Q, R, then
(E) = (P, Q, R). ) What the values of the variable are is something that is
stipulated. The stipulation is a description of the propositions that have the
variable as their representative. How the description of the terms of the bracketed
expression is produced is not essential. We can distinguish three kinds of description:
1.Direct enumeration, in which case we can simply substitute for the variable
the constants that are its values; 2. giving a function fx whose values for
all values of x are the propositions to be described; 3. giving a formal law
that governs the construction of the propositions, in which case the bracketed
expression has as its members all the terms of a series of forms.
5.502 So instead of '(-----T)(E, ....)', I write 'N(E)'. N(E) is the negation
of all the values of the propositional variable E.
5.503 It is obvious that we can easily express how propositions may be constructed
with this operation, and how they may not be constructed with it; so it must
be possible to find an exact expression for this.
5.51 If E has only one value, then N(E) = Pp (not p); if it has two values,
then N(E) = Pp . Pq. (neither p nor g).
5.511 How can logic--all-embracing logic, which mirrors the world--use such
peculiar crotchets and contrivances? Only because they are all connected with
one another in an infinitely fine network, the great mirror.
5.512 'Pp' is true if 'p' is false. Therefore, in the proposition 'Pp', when
it is true, 'p' is a false proposition. How then can the stroke 'P' make it
agree with reality? But in 'Pp' it is not 'P' that negates, it is rather what
is common to all the signs of this notation that negate p. That is to say the
common rule that governs the construction of 'Pp', 'PPPp', 'Pp C Pp', 'Pp .
Pp', etc. etc. (ad inf.). And this common factor mirrors negation.
5.513 We might say that what is common to all symbols that affirm both p and
q is the proposition 'p . q'; and that what is common to all symbols that affirm
either p or q is the proposition 'p C q'. And similarly we can say that two
propositions are opposed to one another if they have nothing in common with
one another, and that every proposition has only one negative, since there is
only one proposition that lies completely outside it. Thus in Russell's notation
too it is manifest that 'q : p C Pp' says the same thing as 'q', that 'p C Pq'
5.514 Once a notation has been established, there will be in it a rule governing
the construction of all propositions that negate p, a rule governing the construction
of all propositions that affirm p, and a rule governing the construction of
all propositions that affirm p or q; and so on. These rules are equivalent to
the symbols; and in them their sense is mirrored.
5.515 It must be manifest in our symbols that it can only be propositions that
are combined with one another by 'C', '.', etc. And this is indeed the case,
since the symbol in 'p' and 'q' itself presupposes 'C', 'P', etc. If the sign
'p' in 'p C q' does not stand for a complex sign, then it cannot have sense
by itself: but in that case the signs 'p C p', 'p . p', etc., which have the
same sense as p, must also lack sense. But if 'p C p' has no sense, then 'p
C q' cannot have a sense either.
5.5151 Must the sign of a negative proposition be constructed with that of
the positive proposition? Why should it not be possible to express a negative
proposition by means of a negative fact? (E.g. suppose that "a' does not stand
in a certain relation to 'b'; then this might be used to say that aRb was not
the case.) But really even in this case the negative proposition is constructed
by an indirect use of the positive. The positive proposition necessarily presupposes
the existence of the negative proposition and vice versa.
5.52 If E has as its values all the values of a function fx for all values
of x, then N(E) = P(dx) . fx.
5.521 I dissociate the concept all from truth-functions. Frege and Russell
introduced generality in association with logical productor logical sum. This
made it difficult to understand the propositions '(dx) . fx' and '(x) . fx',
in which both ideas are embedded.
5.522 What is peculiar to the generality-sign is first, that it indicates
a logical prototype, and secondly, that it gives prominence to constants.
5.523 The generality-sign occurs as an argument.
5.524 If objects are given, then at the same time we are given all objects.
If elementary propositions are given, then at the same time all elementary propositions
5.525 It is incorrect to render the proposition '(dx) . fx' in the words,
'fx is possible ' as Russell does. The certainty, possibility, or impossibility
of a situation is not expressed by a proposition, but by an expression's being
a tautology, a proposition with a sense, or a contradiction. The precedent to
which we are constantly inclined to appeal must reside in the symbol itself.
5.526 We can describe the world completely by means of fully generalized propositions,
i.e. without first correlating any name with a particular object.
5.5261 A fully generalized proposition, like every other proposition, is composite.
(This is shown by the fact that in '(dx, O) . Ox' we have to mention 'O' and
's' separately. They both, independently, stand in signifying relations to the
world, just as is the case in ungeneralized propositions.) It is a mark of a
composite symbol that it has something in common with other symbols.
5.5262 The truth or falsity of every proposition does make some alteration
in the general construction of the world. And the range that the totality of
elementary propositions leaves open for its construction is exactly the same
as that which is delimited by entirely general propositions. (If an elementary
proposition is true, that means, at any rate, one more true elementary proposition.)
5.53 Identity of object I express by identity of sign, and not by using a
sign for identity. Difference of objects I express by difference of signs.
5.5301 It is self-evident that identity is not a relation between objects.
This becomes very clear if one considers, for example, the proposition '(x)
: fx . z . x = a'. What this proposition says is simply that only a satisfies
the function f, and not that only things that have a certain relation to a satisfy
the function, Of course, it might then be said that only a did have this relation
to a; but in order to express that, we should need the identity-sign itself.
5.5302 Russell's definition of '=' is inadequate, because according to it
we cannot say that two objects have all their properties in common. (Even if
this proposition is never correct, it still has sense .)
5.5303 Roughly speaking, to say of two things that they are identical is nonsense,
and to say of one thing that it is identical with itself is to say nothing at
5.531 Thus I do not write 'f(a, b) . a = b', but 'f(a, a)' (or 'f(b, b));
and not 'f(a,b) . Pa = b', but 'f(a, b)'.
5.532 And analogously I do not write '(dx, y) . f(x, y) . x = y', but '(dx)
. f(x, x)'; and not '(dx, y) . f(x, y) . Px = y', but '(dx, y) . f(x, y)'. 5.5321
Thus, for example, instead of '(x) : fx z x = a' we write '(dx) . fx . z : (dx,
y) . fx. fy'. And the proposition, 'Only one x satisfies f( )', will read '(dx)
. fx : P(dx, y) . fx . fy'.
5.533 The identity-sign, therefore, is not an essential constituent of conceptual
5.534 And now we see that in a correct conceptual notation pseudo-propositions
like 'a = a', 'a = b . b = c . z a = c', '(x) . x = x', '(dx) . x = a', etc.
cannot even be written down.
5.535 This also disposes of all the problems that were connected with such
pseudo-propositions. All the problems that Russell's 'axiom of infinity' brings
with it can be solved at this point. What the axiom of infinity is intended
to say would express itself in language through the existence of infinitely
many names with different meanings.
5.5351 There are certain cases in which one is tempted to use expressions
of the form 'a = a' or 'p z p' and the like. In fact, this happens when one
wants to talk about prototypes, e.g. about proposition, thing, etc. Thus in
Russell's Principles of Mathematics 'p is a proposition'--which is nonsense--was
given the symbolic rendering 'p z p' and placed as an hypothesis in front of
certain propositions in order to exclude from their argument-places everything
but propositions. (It is nonsense to place the hypothesis 'p z p' in front of
a proposition, in order to ensure that its arguments shall have the right form,
if only because with a non-proposition as argument the hypothesis becomes not
false but nonsensical, and because arguments of the wrong kind make the proposition
itself nonsensical, so that it preserves itself from wrong arguments just as
well, or as badly, as the hypothesis without sense that was appended for that
5.5352 In the same way people have wanted to express, 'There are no things
', by writing 'P(dx) . x = x'. But even if this were a proposition, would it
not be equally true if in fact 'there were things' but they were not identical
5.54 In the general propositional form propositions occur in other propositions
only as bases of truth-operations.
5.541 At first sight it looks as if it were also possible for one proposition
to occur in another in a different way. Particularly with certain forms of proposition
in psychology, such as 'A believes that p is the case' and A has the thought
p', etc. For if these are considered superficially, it looks as if the proposition
p stood in some kind of relation to an object A. (And in modern theory of knowledge
(Russell, Moore, etc.) these propositions have actually been construed in this
5.542 It is clear, however, that 'A believes that p', 'A has the thought p',
and 'A says p' are of the form '"p" says p': and this does not involve a correlation
of a fact with an object, but rather the correlation of facts by means of the
correlation of their objects.
5.5421 This shows too that there is no such thing as the soul--the subject,
etc.--as it is conceived in the superficial psychology of the present day. Indeed
a composite soul would no longer be a soul.
5.5422 The correct explanation of the form of the proposition, 'A makes the
judgement p', must show that it is impossible for a judgement to be a piece
of nonsense. (Russell's theory does not satisfy this requirement.)
5.5423 To perceive a complex means to perceive that its constituents are related
to one another in such and such a way. This no doubt also explains why there
are two possible ways of seeing the figure as a cube; and all similar phenomena.
For we really see two different facts. (If I look in the first place at the
corners marked a and only glance at the b's, then the a's appear to be in front,
and vice versa).
5.55 We now have to answer a priori the question about all the possible forms
of elementary propositions. Elementary propositions consist of names. Since,
however, we are unable to give the number of names with different meanings,
we are also unable to give the composition of elementary propositions.
5.551 Our fundamental principle is that whenever a question can be decided
by logic at all it must be possible to decide it without more ado. (And if we
get into a position where we have to look at the world for an answer to such
a problem, that shows that we are on a completely wrong track.)
5.552 The 'experience' that we need in order to understand logic is not that
something or other is the state of things, but that something is : that, however,
is not an experience. Logic is prior to every experience--that something is
so . It is prior to the question 'How?' not prior to the question 'What?'
5.5521 And if this were not so, how could we apply logic? We might put it
in this way: if there would be a logic even if there were no world, how then
could there be a logic given that there is a world?
5.553 Russell said that there were simple relations between different numbers
of things (individuals). But between what numbers? And how is this supposed
to be decided?--By experience? (There is no pre-eminent number.)
5.554 It would be completely arbitrary to give any specific form.
5.5541 It is supposed to be possible to answer a priori the question whether
I can get into a position in which I need the sign for a 27-termed relation
in order to signify something.
5.5542 But is it really legitimate even to ask such a question? Can we set
up a form of sign without knowing whether anything can correspond to it? Does
it make sense to ask what there must be in order that something can be the case?
5.555 Clearly we have some concept of elementary propositions quite apart
from their particular logical forms. But when there is a system by which we
can create symbols, the system is what is important for logic and not the individual
symbols. And anyway, is it really possible that in logic I should have to deal
with forms that I can invent? What I have to deal with must be that which makes
it possible for me to invent them.
5.556 There cannot be a hierarchy of the forms of elementary propositions.
We can foresee only what we ourselves construct.
5.5561 Empirical reality is limited by the totality of objects. The limit also
makes itself manifest in the totality of elementary propositions. Hierarchies
are and must be independent of reality.
5.5562 If we know on purely logical grounds that there must be elementary
propositions, then everyone who understands propositions in their C form must
5.5563 In fact, all the propositions of our everyday language, just as they
stand, are in perfect logical order.--That utterly simple thing, which we have
to formulate here, is not a likeness of the truth, but the truth itself in its
entirety. (Our problems are not abstract, but perhaps the most concrete that
5.557 The application of logic decides what elementary propositions there
are. What belongs to its application, logic cannot anticipate. It is clear that
logic must not clash with its application. But logic has to be in contact with
its application. Therefore logic and its application must not overlap.
5.5571 If I cannot say a priori what elementary propositions there are, then
the attempt to do so must lead to obvious nonsense. 5.6 The limits of my language
mean the limits of my world.
5.61 Logic pervades the world: the limits of the world are also its limits.
So we cannot say in logic, 'The world has this in it, and this, but not that.'
For that would appear to presuppose that we were excluding certain possibilities,
and this cannot be the case, since it would require that logic should go beyond
the limits of the world; for only in that way could it view those limits from
the other side as well. We cannot think what we cannot think; so what we cannot
think we cannot say either.
5.62 This remark provides the key to the problem, how much truth there is
in solipsism. For what the solipsist means is quite correct; only it cannot
be said , but makes itself manifest. The world is my world: this is manifest
in the fact that the limits of language (of that language which alone I understand)
mean the limits of my world.
5.621 The world and life are one.
5.63 I am my world. (The microcosm.)
5.631 There is no such thing as the subject that thinks or entertains ideas.
If I wrote a book called The World as l found it , I should have to include
a report on my body, and should have to say which parts were subordinate to
my will, and which were not, etc., this being a method of isolating the subject,
or rather of showing that in an important sense there is no subject; for it
alone could not be mentioned in that book.--
5.632 The subject does not belong to the world: rather, it is a limit of the
5.633 Where in the world is a metaphysical subject to be found? You will say
that this is exactly like the case of the eye and the visual field. But really
you do not see the eye. And nothing in the visual field allows you to infer
that it is seen by an eye.
5.6331 For the form of the visual field is surely not like this
5.634 This is connected with the fact that no part of our experience is at
the same time a priori. Whatever we see could be other than it is. Whatever
we can describe at all could be other than it is. There is no a priori order
5.64 Here it can be seen that solipsism, when its implications are followed
out strictly, coincides with pure realism. The self of solipsism shrinks to
a point without extension, and there remains the reality co-ordinated with it.
5.641 Thus there really is a sense in which philosophy can talk about the
self in a non-psychological way. What brings the self into philosophy is the
fact that 'the world is my world'. The philosophical self is not the human being,
not the human body, or the human soul, with which psychology deals, but rather
the metaphysical subject, the limit of the world--not a part of it.
6 The general form of a truth-function is [p, E, N(E)]. This is the general
form of a proposition.
6.001 What this says is just that every proposition is a result of successive
applications to elementary propositions of the operation N(E)
6.002 If we are given the general form according to which propositions are
constructed, then with it we are also given the general form according to which
one proposition can be generated out of another by means of an operation.
6.01 Therefore the general form of an operation /'(n) is [E, N(E)] ' (n) (
= [n, E, N(E)]). This is the most general form of transition from one proposition
6.02 And this is how we arrive at numbers. I give the following definitions
x = /0x Def., /'/v'x = /v+1'x Def. So, in accordance with these rules, which
deal with signs, we write the series x, /'x, /'/'x, /'/'/'x, ... , in the following
way /0'x, /0+1'x, /0+1+1'x, /0+1+1+1'x, ... . Therefore, instead of '[x, E,
/'E]', I write '[/0'x, /v'x, /v+1'x]'. And I give the following definitions
0 + 1 = 1 Def., 0 + 1 + 1 = 2 Def., 0 + 1 + 1 +1 = 3 Def., (and so on).
6.021 A number is the exponent of an operation.
6.022 The concept of number is simply what is common to all numbers, the general
form of a number. The concept of number is the variable number. And the concept
of numerical equality is the general form of all particular cases of numerical
6.03 The general form of an integer is [0, E, E +1].
6.031 The theory of classes is completely superfluous in mathematics. This
is connected with the fact that the generality required in mathematics is not
6.1 The propositions of logic are tautologies.
6.11 Therefore the propositions of logic say nothing. (They are the analytic
6.111 All theories that make a proposition of logic appear to have content
are false. One might think, for example, that the words 'true' and 'false' signified
two properties among other properties, and then it would seem to be a remarkable
fact that every proposition possessed one of these properties. On this theory
it seems to be anything but obvious, just as, for instance, the proposition,
'All roses are either yellow or red', would not sound obvious even if it were
true. Indeed, the logical proposition acquires all the characteristics of a
proposition of natural science and this is the sure sign that it has been construed
6.112 The correct explanation of the propositions of logic must assign to
them a unique status among all propositions.
6.113 It is the peculiar mark of logical propositions that one can recognize
that they are true from the symbol alone, and this fact contains in itself the
whole philosophy of logic. And so too it is a very important fact that the truth
or falsity of non-logical propositions cannot be recognized from the propositions
6.12 The fact that the propositions of logic are tautologies shows the formal--logical--properties
of language and the world. The fact that a tautology is yielded by this particular
way of connecting its constituents characterizes the logic of its constituents.
If propositions are to yield a tautology when they are connected in a certain
way, they must have certain structural properties. So their yielding a tautology
when combined in this shows that they possess these structural properties.
6.1201 For example, the fact that the propositions 'p' and 'Pp' in the combination
'(p . Pp)' yield a tautology shows that they contradict one another. The fact
that the propositions 'p z q', 'p', and 'q', combined with one another in the
form '(p z q) . (p) :z: (q)', yield a tautology shows that q follows from p
and p z q. The fact that '(x) . fxx :z: fa' is a tautology shows that fa follows
from (x) . fx. Etc. etc.
6.1202 It is clear that one could achieve the same purpose by using contradictions
instead of tautologies.
6.1203 In order to recognize an expression as a tautology, in cases where
no generality-sign occurs in it, one can employ the following intuitive method:
instead of 'p', 'q', 'r', etc. I write 'TpF', 'TqF', 'TrF', etc. Truth-combinations
I express by means of brackets, e.g. and I use lines to express the correlation
of the truth or falsity of the whole proposition with the truth-combinations
of its truth-arguments, in the following way So this sign, for instance, would
represent the proposition p z q. Now, by way of example, I wish to examine the
proposition P(p .Pp) (the law of contradiction) in order to determine whether
it is a tautology. In our notation the form 'PE' is written as and the form
'E . n' as Hence the proposition P(p . Pp). reads as follows If we here substitute
'p' for 'q' and examine how the outermost T and F are connected with the innermost
ones, the result will be that the truth of the whole proposition is correlated
with all the truth-combinations of its argument, and its falsity with none of
6.121 The propositions of logic demonstrate the logical properties of propositions
by combining them so as to form propositions that say nothing. This method could
also be called a zero-method. In a logical proposition, propositions are brought
into equilibrium with one another, and the state of equilibrium then indicates
what the logical constitution of these propositions must be.
6.122 It follows from this that we can actually do without logical propositions;
for in a suitable notation we can in fact recognize the formal properties of
propositions by mere inspection of the propositions themselves.
6.1221 If, for example, two propositions 'p' and 'q' in the combination 'p
z q' yield a tautology, then it is clear that q follows from p. For example,
we see from the two propositions themselves that 'q' follows from 'p z q . p',
but it is also possible to show it in this way: we combine them to form 'p z
q . p :z: q', and then show that this is a tautology.
6.1222 This throws some light on the question why logical propositions cannot
be confirmed by experience any more than they can be refuted by it. Not only
must a proposition of logic be irrefutable by any possible experience, but it
must also be unconfirmable by any possible experience.
6.1223 Now it becomes clear why people have often felt as if it were for us
to 'postulate ' the 'truths of logic'. The reason is that we can postulate them
in so far as we can postulate an adequate notation.
6.1224 It also becomes clear now why logic was called the theory of forms
and of inference.
6.123 Clearly the laws of logic cannot in their turn be subject to laws of
logic. (There is not, as Russell thought, a special law of contradiction for
each 'type'; one law is enough, since it is not applied to itself.)
6.1231 The mark of a logical proposition is not general validity. To be general
means no more than to be accidentally valid for all things. An ungeneralized
proposition can be tautological just as well as a generalized one.
6.1232 The general validity of logic might be called essential, in contrast
with the accidental general validity of such propositions as 'All men are mortal'.
Propositions like Russell's 'axiom of reducibility' are not logical propositions,
and this explains our feeling that, even if they were true, their truth could
only be the result of a fortunate accident.
6.1233 It is possible to imagine a world in which the axiom of reducibility
is not valid. It is clear, however, that logic has nothing to do with the question
whether our world really is like that or not.
6.124 The propositions of logic describe the scaffolding of the world, or
rather they represent it. They have no 'subject-matter'. They presuppose that
names have meaning and elementary propositions sense; and that is their connexion
with the world. It is clear that something about the world must be indicated
by the fact that certain combinations of symbols--whose essence involves the
possession of a determinate character--are tautologies. This contains the decisive
point. We have said that some things are arbitrary in the symbols that we use
and that some things are not. In logic it is only the latter that express: but
that means that logic is not a field in which we express what we wish with the
help of signs, but rather one in which the nature of the absolutely necessary
signs speaks for itself. If we know the logical syntax of any sign-language,
then we have already been given all the propositions of logic.
6.125 It is possible--indeed possible even according to the old conception
of logic--to give in advance a description of all 'true' logical propositions.
6.1251 Hence there can never be surprises in logic.
6.126 One can calculate whether a proposition belongs to logic, by calculating
the logical properties of the symbol. And this is what we do when we 'prove'
a logical proposition. For, without bothering about sense or meaning, we construct
the logical proposition out of others using only rules that deal with signs
. The proof of logical propositions consists in the following process: we produce
them out of other logical propositions by successively applying certain operations
that always generate further tautologies out of the initial ones. (And in fact
only tautologies follow from a tautology.) Of course this way of showing that
the propositions of logic are tautologies is not at all essential to logic,
if only because the propositions from which the proof starts must show without
any proof that they are tautologies.
6.1261 In logic process and result are equivalent. (Hence the absence of surprise.)
6.1262 Proof in logic is merely a mechanical expedient to facilitate the recognition
of tautologies in complicated cases.
6.1263 Indeed, it would be altogether too remarkable if a proposition that
had sense could be proved logically from others, and so too could a logical
proposition. It is clear from the start that a logical proof of a proposition
that has sense and a proof in logic must be two entirely different things.
6.1264 A proposition that has sense states something, which is shown by its
proof to be so. In logic every proposition is the form of a proof. Every proposition
of logic is a modus ponens represented in signs. (And one cannot express the
modus ponens by means of a proposition.)
6.1265 It is always possible to construe logic in such a way that every proposition
is its own proof.
6.127 All the propositions of logic are of equal status: it is not the case
that some of them are essentially derived propositions. Every tautology itself
shows that it is a tautology.
6.1271 It is clear that the number of the 'primitive propositions of logic'
is arbitrary, since one could derive logic from a single primitive proposition,
e.g. by simply constructing the logical product of Frege's primitive propositions.
(Frege would perhaps say that we should then no longer have an immediately self-evident
primitive proposition. But it is remarkable that a thinker as rigorous as Frege
appealed to the degree of self-evidence as the criterion of a logical proposition.)
6.13 Logic is not a body of doctrine, but a mirror-image of the world. Logic
6.2 Mathematics is a logical method. The propositions of mathematics are equations,
and therefore pseudo-propositions.
6.21 A proposition of mathematics does not express a thought.
6.211 Indeed in real life a mathematical proposition is never what we want.
Rather, we make use of mathematical propositions only in inferences from propositions
that do not belong to mathematics to others that likewise do not belong to mathematics.
(In philosophy the question, 'What do we actually use this word or this proposition
for?' repeatedly leads to valuable insights.)
6.22 The logic of the world, which is shown in tautologies by the propositions
of logic, is shown in equations by mathematics.
6.23 If two expressions are combined by means of the sign of equality, that
means that they can be substituted for one another. But it must be manifest
in the two expressions themselves whether this is the case or not. When two
expressions can be substituted for one another, that characterizes their logical
6.231 It is a property of affirmation that it can be construed as double negation.
It is a property of '1 + 1 + 1 + 1' that it can be construed as '(1 + 1) + (1
6.232 Frege says that the two expressions have the same meaning but different
senses. But the essential point about an equation is that it is not necessary
in order to show that the two expressions connected by the sign of equality
have the same meaning, since this can be seen from the two expressions themselves.
6.2321 And the possibility of proving the propositions of mathematics means
simply that their correctness can be perceived without its being necessary that
what they express should itself be compared with the facts in order to determine
6.2322 It is impossible to assert the identity of meaning of two expressions.
For in order to be able to assert anything about their meaning, I must know
their meaning, and I cannot know their meaning without knowing whether what
they mean is the same or different.
6.2323 An equation merely marks the point of view from which I consider the
two expressions: it marks their equivalence in meaning.
6.233 The question whether intuition is needed for the solution of mathematical
problems must be given the answer that in this case language itself provides
the necessary intuition.
6.2331 The process of calculating serves to bring about that intuition. Calculation
is not an experiment.
6.234 Mathematics is a method of logic.
6.2341 It is the essential characteristic of mathematical method that it employs
equations. For it is because of this method that every proposition of mathematics
must go without saying.
6.24 The method by which mathematics arrives at its equations is the method
of substitution. For equations express the substitutability of two expressions
and, starting from a number of equations, we advance to new equations by substituting
different expressions in accordance with the equations.
6.241 Thus the proof of the proposition 2 t 2 = 4 runs as follows: (/v)n'x
= /v x u'x Def., /2 x 2'x = (/2)2'x = (/2)1 + 1'x = /2' /2'x = /1 + 1'/1 + 1'x
= (/'/)'(/'/)'x =/'/'/'/'x = /1 + 1 + 1 + 1'x = /4'x. 6.3 The exploration of
logic means the exploration of everything that is subject to law . And outside
logic everything is accidental.
6.31 The so-called law of induction cannot possibly be a law of logic, since
it is obviously a proposition with sense.---Nor, therefore, can it be an a priori
6.32 The law of causality is not a law but the form of a law.
6.321 'Law of causality'--that is a general name. And just as in mechanics,
for example, there are 'minimum-principles', such as the law of least action,
so too in physics there are causal laws, laws of the causal form.
6.3211 Indeed people even surmised that there must be a 'law of least action'
before they knew exactly how it went. (Here, as always, what is certain a priori
proves to be something purely logical.)
6.33 We do not have an a priori belief in a law of conservation, but rather
a priori knowledge of the possibility of a logical form.
6.34 All such propositions, including the principle of sufficient reason,
tile laws of continuity in nature and of least effort in nature, etc. etc.--all
these are a priori insights about the forms in which the propositions of science
can be cast.
6.341 Newtonian mechanics, for example, imposes a unified form on the description
of the world. Let us imagine a white surface with irregular black spots on it.
We then say that whatever kind of picture these make, I can always approximate
as closely as I wish to the description of it by covering the surface with a
sufficiently fine square mesh, and then saying of every square whether it is
black or white. In this way I shall have imposed a unified form on the description
of the surface. The form is optional, since I could have achieved the same result
by using a net with a triangular or hexagonal mesh. Possibly the use of a triangular
mesh would have made the description simpler: that is to say, it might be that
we could describe the surface more accurately with a coarse triangular mesh
than with a fine square mesh (or conversely), and so on. The different nets
correspond to different systems for describing the world. Mechanics determines
one form of description of the world by saying that all propositions used in
the description of the world must be obtained in a given way from a given set
of propositions--the axioms of mechanics. It thus supplies the bricks for building
the edifice of science, and it says, 'Any building that you want to erect, whatever
it may be, must somehow be constructed with these bricks, and with these alone.'
(Just as with the number-system we must be able to write down any number we
wish, so with the system of mechanics we must be able to write down any proposition
of physics that we wish.)
6.342 And now we can see the relative position of logic and mechanics. (The
net might also consist of more than one kind of mesh: e.g. we could use both
triangles and hexagons.) The possibility of describing a picture like the one
mentioned above with a net of a given form tells us nothing about the picture.
(For that is true of all such pictures.) But what does characterize the picture
is that it can be described completely by a particular net with a particular
size of mesh. Similarly the possibility of describing the world by means of
Newtonian mechanics tells us nothing about the world: but what does tell us
something about it is the precise way in which it is possible to describe it
by these means. We are also told something about the world by the fact that
it can be described more simply with one system of mechanics than with another.
6.343 Mechanics is an attempt to construct according to a single plan all
the true propositions that we need for the description of the world.
6.3431 The laws of physics, with all their logical apparatus, still speak,
however indirectly, about the objects of the world.
6.3432 We ought not to forget that any description of the world by means of
mechanics will be of the completely general kind. For example, it will never
mention particular point-masses: it will only talk about any point-masses whatsoever.
6.35 Although the spots in our picture are geometrical figures, nevertheless
geometry can obviously say nothing at all about their actual form and position.
The network, however, is purely geometrical; all its properties can be given
a priori. Laws like the principle of sufficient reason, etc. are about the net
and not about what the net describes.
6.36 If there were a law of causality, it might be put in the following way:
There are laws of nature. But of course that cannot be said: it makes itself
6.361 One might say, using Hertt:'s terminology, that only connexions that
are subject to law are thinkable.
6.3611 We cannot compare a process with 'the passage of time'--there is no
such thing--but only with another process (such as the working of a chronometer).
Hence we can describe the lapse of time only by relying on some other process.
Something exactly analogous applies to space: e.g. when people say that neither
of two events (which exclude one another) can occur, because there is nothing
to cause the one to occur rather than the other, it is really a matter of our
being unable to describe one of the two events unless there is some sort of
asymmetry to be found. And if such an asymmetry is to be found, we can regard
it as the cause of the occurrence of the one and the non-occurrence of the other.
6.36111 Kant's problem about the right hand and the left hand, which cannot
be made to coincide, exists even in two dimensions. Indeed, it exists in one-dimensional
space in which the two congruent figures, a and b, cannot be made to coincide
unless they are moved out of this space. The right hand and the left hand are
in fact completely congruent. It is quite irrelevant that they cannot be made
to coincide. A right-hand glove could be put on the left hand, if it could be
turned round in four-dimensional space.
6.362 What can be described can happen too: and what the law of causality
is meant to exclude cannot even be described.
6.363 The procedure of induction consists in accepting as true the simplest
law that can be reconciled with our experiences.
6.3631 This procedure, however, has no logical justification but only a psychological
one. It is clear that there are no grounds for believing that the simplest eventuality
will in fact be realized.
6.36311 It is an hypothesis that the sun will rise tomorrow: and this means
that we do not know whether it will rise.
6.37 There is no compulsion making one thing happen because another has happened.
The only necessity that exists is logical necessity.
6.371 The whole modern conception of the world is founded on the illusion
that the so-called laws of nature are the explanations of natural phenomena.
6.372 Thus people today stop at the laws of nature, treating them as something
inviolable, just as God and Fate were treated in past ages. And in fact both
are right and both wrong: though the view of the ancients is clearer in so far
as they have a clear and acknowledged terminus, while the modern system tries
to make it look as if everything were explained.
6.373 The world is independent of my will.
6.374 Even if all that we wish for were to happen, still this would only be
a favour granted by fate, so to speak: for there is no logical connexion between
the will and the world, which would guarantee it, and the supposed physical
connexion itself is surely not something that we could will.
6.375 Just as the only necessity that exists is logical necessity, so too
the only impossibility that exists is logical impossibility.
6.3751 For example, the simultaneous presence of two colours at the same place
in the visual field is impossible, in fact logically impossible, since it is
ruled out by the logical structure of colour. Let us think how this contradiction
appears in physics: more or less as follows--a particle cannot have two velocities
at the same time; that is to say, it cannot be in two places at the same time;
that is to say, particles that are in different places at the same time cannot
be identical. (It is clear that the logical product of two elementary propositions
can neither be a tautology nor a contradiction. The statement that a point in
the visual field has two different colours at the same time is a contradiction.)
6.4 All propositions are of equal value.
6.41 The sense of the world must lie outside the world. In the world everything
is as it is, and everything happens as it does happen: in it no value exists--and
if it did exist, it would have no value. If there is any value that does have
value, it must lie outside the whole sphere of what happens and is the case.
For all that happens and is the case is accidental. What makes it non-accidental
cannot lie within the world, since if it did it would itself be accidental.
It must lie outside the world.
6.42 So too it is impossible for there to be propositions of ethics. Propositions
can express nothing that is higher.
6.421 It is clear that ethics cannot be put into words. Ethics is transcendental.
(Ethics and aesthetics are one and the same.)
6.422 When an ethical law of the form, 'Thou shalt ...' is laid down, one's
first thought is, 'And what if I do, not do it?' It is clear, however, that
ethics has nothing to do with punishment and reward in the usual sense of the
terms. So our question about the consequences of an action must be unimportant.--At
least those consequences should not be events. For there must be something right
about the question we posed. There must indeed be some kind of ethical reward
and ethical punishment, but they must reside in the action itself. (And it is
also clear that the reward must be something pleasant and the punishment something
6.423 It is impossible to speak about the will in so far as it is the subject
of ethical attributes. And the will as a phenomenon is of interest only to psychology.
6.43 If the good or bad exercise of the will does alter the world, it can
alter only the limits of the world, not the facts--not what can be expressed
by means of language. In short the effect must be that it becomes an altogether
different world. It must, so to speak, wax and wane as a whole. The world of
the happy man is a different one from that of the unhappy man.
6.431 So too at death the world does not alter, but comes to an end.
6.4311 Death is not an event in life: we do not live to experience death.
If we take eternity to mean not infinite temporal duration but timelessness,
then eternal life belongs to those who live in the present. Our life has no
end in just the way in which our visual field has no limits.
6.4312 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 for ever? Is
not this eternal life itself as much of a riddle as our present life? The solution
of the riddle of life in space and time lies outside space and time. (It is
certainly not the solution of any problems of natural science that is required.)
6.432 How things are in the world is a matter of complete indifference for
what is higher. God does not reveal himself in the world.
6.4321 The facts all contribute only to setting the problem, not to its solution.
6.44 It is not how things are in the world that is mystical, but that it exists.
6.45 To view the world sub specie aeterni is to view it as a whole--a limited
whole. Feeling the world as a limited whole--it is this that is mystical.
6.5 When the answer cannot be put into words, neither can the question be
put into words. The riddle does not exist. If a question can be framed at all,
it is also possible to answer it.
6.51 Scepticism is not irrefutable, but obviously nonsensical, when it tries
to raise doubts where no questions can be asked. For doubt can exist only where
a question exists, a question only where an answer exists, and an answer only
where something can be said.
6.52 We feel that even when all possible scientific questions have been answered,
the problems of life remain completely untouched. Of course there are then no
questions left, and this itself is the answer.
6.521 The solution of the problem of life is seen in the vanishing of the
problem. (Is not this the reason why those who have found after a long period
of doubt that the sense of life became clear to them have then been unable to
say what constituted that sense?)
6.522 There are, indeed, things that cannot be put into words. They make themselves
manifest. They are what is mystical.
6.53 The correct method in philosophy would really be the following: to say
nothing except what can be said, i.e. propositions of natural science--i.e.
something that has nothing to do with philosophy -- and then, whenever someone
else wanted to say something metaphysical, to demonstrate to him that he had
failed to give a meaning to certain signs in his propositions. Although it would
not be satisfying to the other person--he would not have the feeling that we
were teaching him philosophy--this method would be the only strictly correct
6.54 My propositions are elucidatory in this way: he who understands me finally
recognizes them as senseless, when he has climbed out through them, on them,
over them. (He must so to speak throw away the ladder, after he has climbed
up on it.)
7 What we cannot speak about we must pass over in silence.