Don't think, but look! (PI 66)

An honest religious thinker is like a tightrope walker. He almost looks as though he were walking on nothing but air. His support is the slenderest imaginable. And yet it really is possible to walk on it.

In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: Did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, "The sole remaining task for philosophy is the analysis of language." What a comedown from the great tradition of philosophy from Aristotle to Kant!

Wittgenstein likes to assert: "Whereof we cannot speak we must be silent". But skilfully using our hands and manipulating our thoughts can be plausible options to make ourselves understood. So, if we can’t say it, we can show and depict it. Whereof we cannot speak we can paint! ("Happy days are back again")

The order that our mind imagines is like a net, or like a ladder, built to attain something. But afterward you must throw the ladder away, because you discover that, even if it was useful, it was meaningless.

Once the ego is born into this world, it has to shoulder morality.

If you have a room which you do not want certain people to get into, put a lock on it for which they do not have the key. But there is no point in talking to them about it, unless of course you want them to admire the room from outside! The honorable thing to do is put a lock on the door which will be noticed only by those who can open it, not by the rest.

It is difficult to describe paths of thought where there are already many paths laid down, and not fall into one of the grooves

Earlier fundamental work of Whitehead, Russell, Wittgenstein, Carnap, Whorf, etc., as well as my own attempt to use this earlier thinking as an epistemological base for psychiatric theory, led to a series of generalizations: That human verbal communication can operate and always does operate at many contrasting levels of abstraction. These range in two directions from the seemingly simple denotative level (“The cat is on the mat”). One range or set of these more abstract levels includes those explicit or implicit messages where the subject of discourse is the language. We will call these metalinguistic (for example, “The verbal sound ‘cat’ stands for any member of such and such class of objects”, or “The word, ‘cat’ has no fur and cannot scratch”). The other set of levels of abstraction we will call metacommunicative (e.g., “My telling you where to find the cat was friendly”, or “This is play”). In these, the subject of discourse is the relationship between the speakers. It will be noted that the vast majority of both metalinguistic and metacommunicative messages remain implicit; and also that, especially in the psychiatric interview, there occurs a further class of implicit messages about how metacommunicative messages of friendship and hostility are to be interpreted.

Future generations may or may not judge Wittgenstein to be one of the great philosophers. Even if they do not, however, he is sure always to count as one of the great personalities of philosophy. From our perspective it is easy to mistake one for the other; which he is time will tell.