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Let us then discard the “always” in our expression. Then I can still express my solipsism by saying, “Only what ''I'' see (or: see now) is really seen”. And here I am tempted to say: “Although by the word “I” I don't mean L.W., it will do if the others understand “I” to mean L.W. if just now I am in fact L.W.”. I could also express my claim by saying: “I am the vessel of life”; but mark, it is essential that everyone to whom I say this should be unable to understand me. It is essential that the other should not be able to understand “what ''I'' really ''mean''”, though in practice he might do what I wish by conceding to me an exceptional position in his notation. But I wish it to be ''logically'' impossible that he should understand me, that is to say, it should be meaningless, {{BBB TS reference|Ts-309,109}} not false, to say that he understands me. Thus my expression is one of the many which is used on various occasions by philosophers and supposed to convey something to the person who says it, though essentially incapable of conveying anything to anyone else. Now if to convey a meaning means to be accompanied by or to produce certain experiences, our expression may have all sorts of meanings, and I can't say anything about them. But we are, as a matter of fact, misled into thinking that our expression has a meaning in the sense in which a non-metaphysical expression has; for we wrongly compare our case with one in which the other person can't understand what we say because he lacks a certain information. (This remark can only become clear if we understand the connection between grammar and sense and nonsense.) | Let us then discard the “always” in our expression. Then I can still express my solipsism by saying, “Only what ''I'' see (or: see now) is really seen”. And here I am tempted to say: “Although by the word “I” I don't mean L.W., it will do if the others understand “I” to mean L.W. if just now I am in fact L.W.”. I could also express my claim by saying: “I am the vessel of life”; but mark, it is essential that everyone to whom I say this should be unable to understand me. It is essential that the other should not be able to understand “what ''I'' really ''mean''”, though in practice he might do what I wish by conceding to me an exceptional position in his notation. But I wish it to be ''logically'' impossible that he should understand me, that is to say, it should be meaningless, {{BBB TS reference|Ts-309,109}} not false, to say that he understands me. Thus my expression is one of the many which is used on various occasions by philosophers and supposed to convey something to the person who says it, though essentially incapable of conveying anything to anyone else. Now if to convey a meaning means to be accompanied by or to produce certain experiences, our expression may have all sorts of meanings, and I can't say anything about them. But we are, as a matter of fact, misled into thinking that our expression has a meaning in the sense in which a non-metaphysical expression has; for we wrongly compare our case with one in which the other person can't understand what we say because he lacks a certain information. (This remark can only become clear if we understand the connection between grammar and sense and nonsense.) | ||
The meaning of a phrase for us is characterised by the use we make of it. The meaning is not a mental accompaniment to the expression. Therefore the phrase “I think I mean something by it”, or “I'm sure I mean something by it”, which we so often hear in philosophical discussions to justify the use of an expression is for us no justification at all. We ask: “''What'' do you mean?”, i.e., “How do you use this expression?” If | The meaning of a phrase for us is characterised by the use we make of it. The meaning is not a mental accompaniment to the expression. Therefore the phrase “I think I mean something by it”, or “I'm sure I mean something by it”, which we so often hear in philosophical discussions to justify the use of an expression is for us no justification at all. We ask: “''What'' do you mean?”, i.e., “How do you use this expression?” If someone taught me the word “bench” and said that he sometimes or always put a stroke over it thus: “<span style="text-decoration: overline;">bench</span>”, and that this meant something to him, I should say: “I don't know what sort of idea you associate with this stroke, but it doesn't interest me unless you show me that there is a use for {{BBB TS reference|Ts-309,110}} the stroke in the kind of calculus in which I wish to use the word “bench”. – I want to play chess, and a man gives the white king a paper crown, leaving the use of the piece unaltered, but telling me that the crown has a meaning to him in the game, which he can't express by rules. I say: “as long as it doesn't alter the use of the piece, it hasn't what I call a meaning”. | ||
One sometimes hears that such a phrase as “This is here”, when while I say it I point to a part of my visual field, has a kind of primitive meaning to me, although it can't impart information to anybody else. | One sometimes hears that such a phrase as “This is here”, when while I say it I point to a part of my visual field, has a kind of primitive meaning to me, although it can't impart information to anybody else. | ||
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All this comes to saying that the person of whom we say “he has pain” is, by the rules of the game, the person who cries, contorts his face, etc. The place of the pain – as we have said – may be in another person's body. If, in saying “I”, I point to my own body, I model the use of the word “I” on that of the demonstrative “this person” or “he”. (This way of making the two expressions similar is somewhat analogous to that which one sometimes adopts in mathematics, say in the proof that the sum of the three angles of a triangle is 180˚. | All this comes to saying that the person of whom we say “he has pain” is, by the rules of the game, the person who cries, contorts his face, etc. The place of the pain – as we have said – may be in another person's body. If, in saying “I”, I point to my own body, I model the use of the word “I” on that of the demonstrative “this person” or “he”. (This way of making the two expressions similar is somewhat analogous to that which one sometimes adopts in mathematics, say in the proof that the sum of the three angles of a triangle is 180˚. | ||
We say “α = α'”, “β = β'”, and “ | [[File:Ts-309,114.png|250px|center|link=]] | ||
We say “α = α'”, “β = β'”, and “<u>γ = γ</u>”. The first two equalities are of an entirely {{BBB TS reference|Ts-309,115}} different kind from the third.) In “I have pain”, “I” is not a demonstrative pronoun. | |||
Compare the two cases: 1. “How do you know that ''he'' has pains?” – “Because I hear him moan”. 2. “How do you know that you have pains?” – “Because I ''feel'' them”. But “I feel them” means the same as “I have them”. Therefore this was no explanation at all. That, however, in my answer I am inclined to stress the word “feel” and not the word “I” indicates that I don't wish to pick out one person (from amongst different persons). | Compare the two cases: 1. “How do you know that ''he'' has pains?” – “Because I hear him moan”. 2. “How do you know that you have pains?” – “Because I ''feel'' them”. But “I feel them” means the same as “I have them”. Therefore this was no explanation at all. That, however, in my answer I am inclined to stress the word “feel” and not the word “I” indicates that I don't wish to pick out one person (from amongst different persons). | ||