And thus the limits of the world cannot change. Interpreting Wittgenstein, especially the Wittgenstein of the Tractatus is always a fraught affair. There is no single, definitive reading of this text, and whatever one says about it is liable to be contradicted by someone else.
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So what I offer here is not the answer, but I hope it is, at least, an answer. You write, following proposition 6. The limits of the world are precisely the point whereof one cannot speak propositions can only express facts; hence, the limits of my language means the limits of my world; what lies beyond the limits of the world cannot be spoken ofit is beyond what language is capable of saying. Thus, we get to this:.
These limits are outside of the world, and thus outside of the possibility of proposition.
Philosophy of happiness - Wikipedia
They can be shown, but not said, not put into a propositional form, for every proposition concerns the world, that is, concerns facts e. The contents of the world, in a certain sense, cannot change; the world is only facts. I do not mean to imply that change is impossible; merely that "the world" for Wittgenstein does not expand and contract: Yet this says nothing about the limits of the world, just as from inside a windowless room, I can say nothing about what the room is like from the outside. Nevertheless that there are limits can be shown, even if not through propositions for any limit which can be rendered as a proposition is therefore a fact and therefore a part of the world rather than its limit.
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So, then, what is it that might lie beyond the limits of the world? There are, I think, at least three important examples Wittgenstein gives in the Tractatus: It is in the discussion surrounding this last point i.
Thus, we find the very pregnant comment in 5. To offer a fairly bold interpretation of this: The subject is the limit of the world 5. The subject is an ordering function for the world; it brings together the facts and shows their connections, yet it is no part of the world 5. This is what it means to be a limit of the world: And hence we arrive at an interpretation of the sentence in question: There is nothing in the world itself which gives it is sense , rather its sense is given from outside the world.
Facts in the world do not by themselves "make" someone happy or unhappy. Rather it is almost the other way round: It is a different world, but only because its limits have changed and here its important to note that when Wittgenstein speaks of the world waxing and waning it is always the world as a whole which is capable of thisthe facts remain untouched by the limits of the world, yet the connection between them, their order, changes.
What might this look like? Suppose you and I were to go to an old medieval church and I use this only as an exampleI have no idea of your aesthetic tastes. To you, perhaps, the decorations, the scale and placement of the altar, the lectern and the pulpit bespeak a sense of wonder and majesty.
To me, perhaps, the very same conditions seem cramped and confined, stale and musty, a building setup for a time and purpose that has long since passed. The same building can appear to us as something completely differentand yet this difference does not lie in its arrangement, in the facts about the placement of the various furnishing, in the measurable properties of the building itself.
It is something else. And thus we come to what is perhaps one of the most famous sentences of the Tractatus:. Of course there are then no questions left, and this itself is the answer.
By clicking "Post Your Answer", you acknowledge that you have read our updated terms of service , privacy policy and cookie policy , and that your continued use of the website is subject to these policies. Home Questions Tags Users Unanswered. Why does the world of the happy man differ from the world of the unhappy man? In the Tractatus , what does Wittgenstein mean by: The world of the happy man is a different one from that of the unhappy man' How does one understand this in terms of his philosophy?
He also told his followers to look inward i. Keep in mind that the ancient Greeks believed that happiness was extremely rare and reserved only for those the gods favored. Against this somewhat gloomy backdrop, the optimistic Socrates believed that people were capable of harmonizing or prioritizing their desires to achieve this divine-like tranquility. By being virtuous and just, he said, one could realize the true purpose of human existence, which would then lead to a happier life.
Most of us, he believed, are filled with pride, conceit, and beliefs we cling to for a sense of identity and security.
Philosophy of happiness
And who among us wants to argue with Socrates? The Greek word eros stands for love, friendship, and passion—desires that make up some of the best things in life. While eros can keep us longing and never completely satisfied, Socrates said that we can either control it or let it take the wheel by letting our sexual desires overtake our reason. Jealousy, crimes of passion, and unrequited love are all examples of eros gone wild. Free Enlightened Living Course: An immoral life, he says, is filled with guilt, stress, and anxiety —emotions that can lead us to escape through alcohol and other mood altering drugs.
When you live a moral life, the philosopher says, you have peace of mind, but happiness also comes from the joy of knowledge, which involves exploring the higher realms of truth. Wisdom, he believed, can be far more rewarding than the pursuit of physical pleasure. Socrates also theorized that nearly all pleasure is relative and that gratification can come from the absence of pain.
Likewise, someone who gets a job after a long period of unemployment might find working pleasurable, while another person who has the same job will find work a chore. Getting high on drugs, which gives us satisfaction in the short term, will eventually lead to pain if we abuse them, especially if we become addicted. A century after Socrates and Plato, another Greek philosopher named Epicurus would expand on the argument about positive and negative pleasures. Positive pleasure, he submitted, is nothing more than the removal of pain. If you are thirsty, you can drink a glass of water to get some relief.
He maintained that positive pleasure always falls somewhere on a scale of good to great. Epicurus concluded that the true state of happiness is the state of negative pleasure, an oxymoron that is basically the absence of unfulfilled desires. This idea is similar to the Buddhist concept of achieving Nirvana through the removal of desire—more about that later.
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Plato had a renowned pupil, Aristotle, who proposed that pleasure is made up of energeia , which includes many activities such as music, art , and thinking, all of which help us lead fulfilling lives. He said the amount of pleasure we experience depends on how ardently we pursue certain activities. For example, as a beginner violinist gets better, the satisfaction she gets from playing music will also increase.