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By Ludwig Wittgenstein

Written during the last 18 months of his existence and encouraged via his curiosity in G. E. Moore's safety of good judgment, this a lot mentioned quantity collects Wittgenstein's reflections on wisdom and sure bet, on what it truly is to understand a proposition needless to say.

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My remark is a logical and not a psychological one. 448. g. the multiplication tables) are 'absolutely certain', then why should one be astonished that the proposition "This is my hand" is so equally? 449. Something must be taught us as a foundation. 410. I want to say: our learning has the form "that is a violet", "that is a table". " Now this might of course be answered by showing him a picture. But how would it be if one said "that is a only when showing him a 9 picture, but otherwise said nothing but "perhaps that is a What practical consequences is that supposed to have ?

230. If someone doubted whether the earth had existed a hundred years ago, I should not understand, for this reason: I would not know what such a person would still allow to be counted as evidence and what not. 231. " Wouldn't it be more correct to say: "we do not doubt them ng". Our not doubting them all is simply our manner of judging, and therefore of acting. 232. 233. If a child asked me whether the earth was already there before my birth, I should answer him that the earth did not begin only with my birth, but that it existed long, long before.

414. But on the other hand: how do I know that it is my hand? " I do not mean that I have the least dotlbt of it. What we have here is a foundation for all my action. But it seems to me that it is wrongly expressed by the words "1 know". 41j. And in fact, isn't the use of the word "know" as a preeminently philosophical word altogether wrong? If "know" has this interest, why not "being certain"? Apparently because it would be too subjective. But isn't "know" just as subjective? Isn't one misled simply by the grammatical peculiarity that C Cp Y Y follows from ''I know p" ?

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