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The meaning of the word depends on the language-game within which it is being used. Another way Wittgenstein puts the point is that the word "water" has no meaning apart from its use within a language-game. One might use the word as an order to have someone else bring you a glass of water.
Ludwig Josef Johann Wittgenstein (/ ˈ v ɪ t ɡ ən ʃ t aɪ n,-s t aɪ n / VIT-gən-s(h)tyne, [7] Austrian German: [ˈluːdvɪk ˈjoːsɛf ˈjoːhan ˈvɪtɡn̩ʃtaɪn]; 26 April 1889 – 29 April 1951) was an Austrian philosopher who worked primarily in logic, the philosophy of mathematics, the philosophy of mind, and the philosophy of language.
A manuscript of an early version of the Tractatus was discovered in Vienna in 1965 by Georg Henrik von Wright, who named it the Prototractatus and provided a historical introduction to a published facsimile with English translation: Wittgenstein, Ludwig (1971). McGuinness, B. F.; Nyberg, T.; von Wright, G. H. (eds.).
Wittgenstein also notes that we seldom use these words in everyday language to make aesthetic judgments, but rather use words like "right" ("richtig") or "correct" ("korrekt"). [2] With regard to aesthetic pleasures, he also names a question that is recently under debate in aesthetics: How are distinctly aesthetic pleasures different from more ...
Wittgenstein writes regarding several possible "interpretations" which may arise after such a lesson. The student may interpret your pointing at a pencil and saying "pencil" to mean the following: (1) This is a pencil; (2) This is round; (3) This is wood; (4) This is one; (5) This is hard, etc., etc. [ 5 ]
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A recurrent theme in Wittgenstein's work is that for some term or utterance to have a sense, it must be conceivable that it be doubted. For Wittgenstein, tautologies do not have sense, do not say anything, and so do not admit of doubt. But furthermore, if any other sort of utterance does not admit of doubt, it must be senseless.
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