Ludwig Wittgenstein Quotes About Language
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Philosophy may in no way interfere with the actual use of language; it can in the end only describe it.
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The 2 timeless drivers that underpin the behavior of every generation: the need to belong and the need to be significant. The limits of my language mean the limits of my world.
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We must plow through the whole of language.
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For a large class of cases - though not for all - in which we employ the word meaning it can be explained thus: the meaning of a word is its use in the language.
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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.
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Where does our investigation get its importance from, since it seems only to destroy everything interesting, that is, all that is great and important? (As it were all the buildings, leaving behind only bits of stone and rubble.) What we are destroying is nothing but houses of cards and we are clearing up the ground of language on which they stand.
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A propositional sign, applied and thought out, is a thought. A thought is a proposition with a sense.
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The common behavior of mankind is the system of reference by means of which we interpret an unknown language.
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Ask yourself whether our language is complete--whether it was so before the symbolism of chemistry and the notation of the infinitesimal calculus were incorporated in it; for these are, so to speak, suburbs of our language. (And how many houses or streets does it take before a town begins to be a town?) Our language can be seen as an ancient city: a maze of little streets and squares, of old and new houses, and of houses with additions from various periods; and this surrounded by a multitude of new boroughs with straight regular streets and uniform houses.
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A French politician once wrote that it was a peculiarity of the French language that in it words occur in the order in which one thinks them.
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The limits of my language means the limits of my world.
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Language disguises thought.
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If a lion could talk, we could not understand him.
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Like everything metaphysical the harmony between thought and reality is to be found in the grammar of the language.
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Philosophy is a battle against the bewitchment of our intelligence by means of language.
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You learned the concept 'pain' when you learned language.
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And to imagine a language means to imagine a form of life.
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If we spoke a different language, we would perceive a somewhat different world.
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Language is a part of our organism and no less complicated than it.
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To understand a sentence means to understand a language. To understand a language means to be master of a technique.
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Language disguises the thought; so that from the external form of the clothes one cannot infer the form of the thought they clothe, because the external form of the clothes is constructed with quite another object than to let the form of the body be recognized.
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Man feels the urge to run up against the limits of language. Think for example of the astonishment that anything at all exists. This astonishment cannot be expressed in the form of a question, and there is also no answer whatsoever. Anything we might say is a priori bound to be nonsense. Nevertheless we do run up against the limits of language. Kierkegaard too saw that there is this running up against something, and he referred to it in a fairly similar way (as running up against paradox). This running up against the limits of language is ethics.
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A wheel that can be turned though nothing else moves with it, is not a part of the mechanism.
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Where our language suggests a body and there is none: there, we should like to say, is a spirit.
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Think of the tools in a tool-box: there is a hammer, pliers, a saw, a screwdriver, a rule, a glue-pot, nails and screws.--The function of words are as diverse as the functions of these objects.
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Elementary propositions consist of names.
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In order to draw a limit to thinking, we should have to think both sides of this limit.
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Here the term 'language-game' is meant to bring into prominence the fact that the speaking of language is part of an activity, of a form of life.
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The sole remaining task for philosophy is the analysis of language.
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One of the most misleading representational techniques in our language is the use of the word 'I.'
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