Diarios secretos

by Ludwig Wittgenstein

Los Diarios secretos de Wittgenstein están íntimamente ligados a la actividad fi losófi ca de su autor. Sin embargo, a pesar del enorme interés contextual de sus contenidos personales, los albaceas impidieron su publicación, en un intento falsamente piadoso de ocultarnos el personaje real con sus miedos, sus angustias, su elitismo ascético o su homosexualidad. Wilhelm Baum ha rescatado estos cuadernos vivos y patéticos en los que Wittgenstein escribía en clave en las páginas pares sus vivencias íntimas, mientras que en las impares anotaba en escritura normal sus pensamientos públicos.

Genres: Philosophy, Nonfiction, Biography, Diary, Theory, Memoir, Logic

232 pages, Paperback

Published April 14, 2008

About the author

Ludwig Josef Johann Wittgenstein (Ph.D., Trinity College, Cambridge University, 1929) was an Austrian-British philosopher who worked primarily in logic, the philosophy of mathematics, the philosophy of mind, and the philosophy of language.

Described by Bertrand Russell as "the most perfect example I have ever known of genius as traditionally conceived, passionate, profound, intense, and dominating", he helped inspire two of the twentieth century's principal philosophical movements: the Vienna Circle and Oxford ordinary language philosophy. According to an end of the century poll, professional philosophers in Canada and the U.S. rank both his Tractatus Logico-Philosophicus and Philosophical Investigations among the top five most important books in twentieth-century philosophy, the latter standing out as "...the one crossover masterpiece in twentieth-century philosophy, appealing across diverse specializations and philosophical orientations". Wittgenstein's influence has been felt in nearly every field of the humanities and social sciences, yet there are widely diverging interpretations of his thought.

Reviews

[Joyce · Rating 5 out of 5]

wittgenstein: *fails to work, gets bullied by his colleagues, jerks off, reads poetry*

me: he just like me fr

[Jonfaith · Rating 3 out of 5]

Upon finishing these notebooks I texted my best friend, So -apparently it was underfed wanking which led to the Tractatus.

The entries are mildly interesting in themselves, instances of being bullied by peers and terrified at imminent death by Russian artillery. There is also considerable self-loathing which I can relate to these days.

A trusted authority has said this was poetry and I fear I failed to regard it as such.

[Levi · Rating 4 out of 5]

I’m sure Wittgenstein would be very pleased to know that people like me are rating and reviewing his private and intentionally coded war-time journal entries about his personal failings, spiritual yearnings and sexual inclinations. 4/5.

The editor/translator seems to have chosen to include prefaces, notes, an introduction and an afterword for no other reason than to satify her own vanity and justify her scholastic existence; however, the actual design of the book (i.e., typography, inclusion of pictures, general "aesthetic," etc.) is A+.

[Dana · Rating 5 out of 5]

Even geniuses struggle with self-doubt and procrastination just like the rest of us.

A deeper review to follow after I have gathered my thoughts.

[Liv Noble · Rating 5 out of 5]

fixation on not working hard enough; hatred of day job; love of m-dashes; strongly featuring wwi galicia; brief mention of the balloon division (!!!)

I am but a worm but through God I can become a man!

basically he has the disposition of me in my misanthropic freshman year of high school except I didn’t come out of it having written the tractatus xoxox

[Kevin · Rating 4 out of 5]

A poignant picture of the “behind the scenes” of the Tractatus. A whole lot of nothing happens in the first two notebooks. Most of the entries are about how much work he gets done. Sometimes a little, sometimes a lot, sometimes none at all.

In the third notebook, written while Wittgenstein was on the front lines of the war and facing the possibility of death, suddenly his writing blooms into beautiful spiritual, religious poems. From these entries we come to see that the Tractatus is really a guide on how to face death without fear.

[Tosh · Rating 5 out of 5]

Read my commentary here:
https://tosh.substack.com/p/private-n...

[Christina Pan · Rating 3 out of 5]

The world is not real why did they publish his personal journals 😭. Wittengstein is so real though

“Am not quite in the mood for work. Reading a great deal. Watch duty tonight. Have done almost no work. A little worried about my
future.

“Dark mood. Strong sexual desire. Feeling lonely. .”

“Yesterday for the first ime in 3 weeks. masturbated. I am almost entirely free of sexual desire.”

“If suicide is allowed then everything is allowed. If anything is not allowed then suicide is not allowed.”

[Chen · Rating 4 out of 5]

Entre balance del trabajo intelectual del día y recuento de la cantidad de acciones onanistas de la semana, entre anotaciones sobre los acontecimientos de su vida privada y comentarios sobre la situación bélica de aquellos años, Wittgenstein a veces introduce reflexiones sobre la posibilidad de vivir una vida sin sentido o sobre cómo poder convivir con el infierno de los otros. No sé si me lo he leído entero, pero no son unos diarios cualesquiera y, aunque Cata se confundiera con los diarios de los años 30, los "Diarios secretos" son una lectura que conectan también con el más íntimo Ludwig Wittgenstein.

[Daniel Schulof · Rating 2 out of 5]

The blurbs lie! There's absolutely nothing exciting to be seen here -- nothing additive to the philosophy itself and nothing interesting about the great man's external life or inner world either. It's hard for me to understand how there was even enough here to justify publication. For professional academics and true Wittgenstein fan-boys only.

[Harry Vincent · Rating 5 out of 5]

9/10 - Genius and hilarious and sad, all of this and more if you read it with Natalia.

[Dyfan Dyfans Dyfanson]

A lot of reference to masturbation.

[Zoe Allen · Rating 5 out of 5]

ALLES WAS WIR SEHEN, KÖNNTE AUCH ANDERS SEIN

[Robert · Rating 4 out of 5]

Wittgenstein kept these notebooks, three of them, during his military service in WWI. They are intriguing and quite moving. The entries here are what he wrote to himself in private code on the verso (left) side of the notebook. They have not been published before. (The entries on the recto (right) side of the notebooks were his thoughts leading to the Tractatus-Logico-Philosophicus; these entries were published long ago.)

Two major elements of his personality and thought emerge via these brief, pungent comments

Personality: At age 25-27, Wittgenstein volunteered as a kind of test. He seems to have wanted to know how he could mesh with other soldier/sailors and what his reaction would be to the perils of war. Although he was born to a wealthy family and inherited great wealth as a consequence, he was a humble person and a courteous person. This didn't help him get along with his shipmates on a river patrol boat. They were bores and oafs and apparently picked on him and annoyed him incessantly. So he withdrew to the best of his ability and circumstance. The problem was that he did have homosexual urges that made him quite lonely, and in wartime he could hear little from loved ones via letter. So he monitored his masturbation in these notebooks and he alluded to shore leaves that involved visits to "baths." Neither activity seems to have given him a lot of relief. But this aspect of the notebooks shouldn't be overstated because Wittgenstein had an ascetic streak that was driving him to discover how he could shed his sense of self altogether. This led to hazardous duty and consideration of suicide. He seems to have been sincere in wanting to bait death and either prove his courage or succumb to his cowardice. This desire complemented his evident religiosity. He wanted to leave himself in God's care and wrestled with the idea of God all the time.

Looking at these notebooks on a philosophical plane, we can see important outcomes. Through war and deep thought, Wittgenstein was cultivating detachment and accepting the limits of what we can know...or affect. It's easy to see the influence of Schopenhauer (and thereby Hinduism) on him. He developed a notion of existence as illusion and fate as a force beyond the ken of mankind. In particular he seized on the idea that the fundamental illusion is what we tell ourselves with words.

The challenge of Wittgenstein has been that he entered into the realm of pure thought via logic but he never shed his deep feeling that a spiritual or quasi-mystical understanding offered better, if frustrating, results. He was a man in self-conflict, as these notebooks reveal (and as his entire biography reveals). The fact that Wittgenstein often presented philosophical findings enigmatically, through results that were not bolstered by an accompanying explanation of the methods that led him to these results, may perhaps be attributed a kind of self-cancellation. The ideas that he explored were hard won and powerful but if the truth about existence is that it is an illusion woven of words and his ideas were ultimately conveyed by words, what were they worth?

Later in life, after the war, during his long tenure at Cambridge, Wittgenstein devoted intense energy to philosophizing for the benefit of his students on the spot, as it were. Perhaps the quirkiness of his long silences broken now and then by philosophical eruptions can be traced back to his military service. I say "perhaps." I don't know. But for Wittgenstein the value of "now" in wartime was immense. Anything can happen now in wartime and little that happens before or after now signifies much. Let's say the past and the future are inexistent when you are under fire and add the thought that the past and the future are illusions of almost no value. Let's go beyond that and place the wartime truth that you are not in control of your fate in the context of Wittgenstein's larger conclusion that you are not in control of your fate at any point. Schopenhauer would have said the same. Nietzsche tried to go beyond Schopenhauer, but Wittgenstein was drawing the conclusion in these notebooks that nothing self-based matters. Nothing. One could not even wrap oneself in the Divine with the confidence that this would lead to good. It might lead to evil. Ethics, he writes here, is a nonstarter. How does he explain that? He doesn't, but I am trying to do so here based on the fragments recorded in three little books that were overlooked, never published, until 100 years after they were jotted down by a lonely man on a boat, in a barracks, occupied for most of his day by tasks that should have been humiliating for him but weren't either because he wanted to be humiliated or he thought no one can be humiliated since humiliation is just another illusion.

[Roxane Dumontheil]

100th book this year ✌️
I tried reading his Tractus earlier this year and couldn’t make any sense of it so this was a much smoother introduction to Wittgenstein whose summarized philosophy I find v interesting, just could not comprehend the raw material bc I’m too small-brained.
This doesn’t feel right to rate considering they’re just journal entries but I did highlight probably a fifth of the book so there’s that.

[Robert Reinhard · Rating 5 out of 5]

An extraordinary publication - the first in English in this depth - of Wittgenstein's private mental, emotional and philosophical record during his difficult time serving below the status of officer in WWI, on the German/Austrian side. This was the gestation of the Tractatus. At this early stage still his connections intellectually were mostly with the Cambridge school. Wittgenstein came from one of the wealthiest families in Austria.; his famous pianist brother lost an arm in battle, spent POW time in Siberia and thereafter commissioned pieces for the left hand. Even while living a personally ascetic life (before giving away or renouncing his fortune) he gave money anonymously to support several artists, including Rilke. This record is made even more interesting for Marjorie Perloff's detailed contextual setting, faithful translation and sympathy and understanding. Her honesty in discussing Wittgenstein's gay sexuality and his own words are compelling. His first love, David Pinsent, died in 1918 not because of wounds in battle but in a flying accident at England's aircraft testing facility. The Tractatus concludes with statements about how life is timeless when lived in the present. That perspective is deepened with these wartime notebooks as background. The dramatic history biography of the Wittgenstein family, plagued by suicides, persecuted by the Germans in WWII, is told in another great book, The House of Wittgenstein.

[michal k-c · Rating 3 out of 5]

i found the Perloff intros and addendums to be devoutly starved and unilluminating, for lack of better words, but the actual journals are fun. his "Completely asexual today" got a chuckle out of me. the coded comments about sexuality are of some interest but honestly doesn't really do or mean much. seems to me that Wittgenstein was confused and maybe even a little repulsed by his sexuality in general with little regard towards hetero or homosexual designations.

[Max Cannon · Rating 5 out of 5]

Invaluable

[kamila gutierrez · Rating 5 out of 5]

This was one of my favorite books I have read this year!

In applying to grad school, I developed an interest in Ludwig Wittgenstein's philosophy of language. Before delving into his philosophical writing, I wanted to get a sense of who he was as a person. While I do have apprehensions about the publication of his private notebooks, I can see why scholars of Wittgenstein deemed the issuing of these three essential to understanding an embryonic Tractacus.

This was also a strangely comforting read. Grad school applications feel vulnerable and scary, opening the doors for a lot of self-doubt and anxiety. Reading accounts of one of the most prolific philosophers of the twentieth century struggling to work and fearing that he would never again have another idea was relatable, grounding a lot of my own worries. We all start somewhere, and for Wittgenstein, these notebooks saw his turn from probing the foundation of logic to questioning the natural world and begin to formulate propositions that forever changed how we interact with our faculty of language.

[Samuel Pineda · Rating 3 out of 5]

trabaja poco, se masturba y se deprime, yo le entiendo

[Luca Baldini · Rating 5 out of 5]

“Non sarebbe meglio andare tristemente alla deriva nella lotta senza speranza contro il mondo esterno? Ma una vita del genere è priva di senso. E perché non condurre una vita senza senso? È indegno? Ma cosa devo fare affinché la mia vita non vada sprecata? Devo sempre essere cosciente dello spirito, esserne sempre cosciente” (8-12-1914)

Il testo propone i pensieri che Wittgeinstein scrisse mentre si trovava in guerra sul fronte orientale. Questi diari sono “segreti” perché inizialmente non pubblicati dai curatori letterari testamentari.
Queste annotazioni furono scritte in codice parallelamente alla stesura delle riflessioni poi pubblicate col nome di “Quaderni, 1914-16”.
In questi “Diari segreti” incontriamo un Wittgeinstein “nuovo” e intimo. Per quanto ogni tanto si riescano a notare tracce di quello che poi sarà lo scrittore del “Tractatus”, Wittgeinstein in queste note personali è molto insicuro, a disagio in mezzo alle altre persone, in difficoltà nel suo lavoro di pensiero. È un Wittgeinstein molto diverso dal tono “profetico” che sembra assumere nel “Tractatus”.
Parla dei suoi superiori, disprezza volgarità e bassezze della maggior parte dei compagni d’arme, racconta delle sue letture al fronte, della continua ed estenuante stanchezza, della difficoltà di lavorare e pensare quando si sentono gli aerei sopra le proprie teste.
Si tratta di un testo prezioso per chi fosse interessato ad approfondire Wittgeinstein.
Metto 5 stelle, perché trovo impossibile riuscire a giudicare con un sistema numerico i diari intimi e le memorie di un altro essere umano.

[Michael Hall · Rating 5 out of 5]

Very insightful to the person of Wittgenstein. The translator wishes to hyper focus on Wittgenstein’s sexuality. I think noting the tone that the private notebooks take towards his sexuality is worth noting. However, I think that the translator is somewhat too concerned with this feature. Many other things are revealed about Wittgenstein the man than just his sexuality in these previously unpublished writings. His sensitivity to seemingly trivial matters, his internal religious struggle, his constant concern to be living an ethical life, etc. Anyone who is interested in complimenting their reading of Wittgenstein’s other works with this text will profit significantly.

[Jonathan · Rating 4 out of 5]

An interesting insight into Wittgenstein's life during WW1 in the form of a coded notebook/diary written in conjunction with the work he was doing to formulate his philosophy. His frustrations with the other soldiers with whom he has to share his living space are more than apparent, but he is at least aware of how grumpy he is. Although nothing is explicitly written down there are hints about some sexual encounters, which cause more mental anguish because of his religious beliefs. One for those interested in the finer details of his life.

[Anthony Crupi · Rating 3 out of 5]

A fascinating historical document and certainly a must-read for Wittgenstein completists, even if much of the text is limited to variations on the following three themes:

1) Nicht gearbeitet. ("[I] did no work.")
2) Jeder haßt mich. ("Everybody hates me.")
3) Heute wieder onaniert. ("[I] Roughed Up the Suspect again today.")

Things begin to open up a bit in the third notebook, in which W. begins making significant progress on the Tractatus.

[Donald · Rating 4 out of 5]

This book ought to be read only by readers who've spent time with the Tractatus. It made me realize that the Tractatus can (should?) be read as an example of WW1 literature. It makes me want to reread it alongside David Jones, Ernst Jünger, and other writers who saw combat.

I'm not convinced by Perloff's arguments about Wittgenstein's homosexuality, and I wish she had included all of the recto pages. I can't imagine why she didn't.

[Javier Martinez Staines · Rating 4 out of 5]

Los cuadernos privados de Wittgenstein, filósofo referencial del siglo XX, escritos mientras se encontraba en el frente de guerra. Ahí aparecen, a salpicones, notas de su Tractatus Logicus Philosophicus. Imprescindible.

[Tommy · Rating 5 out of 5]

love to hear his prayers. particularly when he thinks he's bout to be killed. Thy will be done. Pretty sure I'm religious now. Also 5 stars for first-hand descriptions of his masturbation routine.

[Craig Martin · Rating 5 out of 5]

"He indeed believed that one should be – as his father had been, and as his brother Hans had been, and as all geniuses are – a creature of impulse. But he also had an almost overbearing sense of duty, and was prone to periodically crippling self-doubts." (Ray Monk, Ludwig Wittgenstein)

Marjorie Perloff’s translation of Wittgenstein’s private notebooks was my second purchase (alongside Tractatus Logico-Philosophicus) in Shakespeare & Company Booksellers in Vienna’s Sterngasse on a sweltering June day.

Ludwig Wittgenstein (1889–1951) was the most charismatic - and impulsive - figure in philosophy of the twentieth century. He had a brilliant young mind and a curiosity that led him away from Vienna to the United Kingdom, first to Manchester and then to Cambridge, where he enchanted Bertrand Russell. Russell introduced him to John Maynard Keynes and the liberal living Apostles - a Cambridge club of intellectual elites. He took several other young mathematicians, including David Pinsent and Frank Ramsey, under his wing. Wittgenstein was infatuated with Pinsent, who died tragically in an aviation accident. Wittgenstein’s magnus opus - Tractatus - is dedicated to him. Frank Ramsey made the first translation of Tractatus from German to English under the guidance of Ogden. Ramsey, a brilliant mathematician on par with Cambridge’s Ramanujan - the man who knew infinity - died tragically at age 26.

Wittgenstein was born into colossal wealth in Vienna. Before the First World War, he pledged a significant amount of money to various artistic causes, and after the war, he would give his entire fortune away. After spending time in the UK, he decamped to Norway for solitude and writing, and then, at the start of the First World War, was quick to sign up for military service with the Austrian army. During the early war period of 1914-1916, he kept a detailed diary, filling several notebooks, of which only three survived. The notebooks were written in German; the pages on the left were the private daily record of his life and torments, written using a childish code (A=Z, B=Y, etc.), and the pages on the right contained his ‘work’. Later in the war, when he was a prisoner under the Italians, this record became a series of numbered epigrams dealing with the limits of knowledge, language, and philosophical thought -the Tractatus Logico-Philosophicus (or Tractatus for short). He completed the work in 1919, but it would take three years to get published. In doing so, and in his subsequent work, he fathered two significant movements, logical atomism and logical positivism.

Wittgenstein was originally from a Jewish family (there were around 140,000 Jews in Vienna at the turn of the 20th century, out of a population of around one million), but converted to Catholicism and eventually exhibited pious Protestantism. During his service in World War 1, he was absorbed by Tolstoy’s The Gospel in Brief, which he carried around ‘like a talisman’ (Notebook 1). In 1914, he felt Christianity was the only sure path to happiness. His daily diary is full of Amens and punctuated prayers, in addition to recording his fears, anxieties and sexual frustrations. It also records his longing for his dear friend (and first platonic lover) David Pinsent.

Wittgenstein’s early influences included the Dutch 17th-century moral philosopher Spinoza (who, during the day, worked as an optical lens grinder), the 18th-century Goethe, and the 19th-century Nietzsche. During the war, he found solace in his thoughts and, like Spinoza, even in menial tasks.

“I’m in a good mood, worked again. I can think best right now when I am peeling potatoes. Always volunteer for it. It is for me what grinding leases was for Spinoza.” (Notebook 1: 15th August 1914)

His mind ‘work’ eventually became the Tractatus. His day job (other than peeling potatoes) was as a lookout on an Austrian Naval ship, traversing the Vistula River, which ran from South to North in what is now Poland, starting in the mountains and emptying into the Baltic Sea near Gdansk. He struggles with his work. Some days are an intellectual desert, and he often writes that he has a great idea ‘on the tip of his tongue’ but can’t seem to find the ‘redeeming’ words.

On 22nd November 1914, he writes, “At this point, I am again trying to express something that won’t let itself be expressed”. This foreshadows a twisted version of his famous closing proposition: “Whereof one cannot speak, thereof one must be silent”.

Language becomes a pivotal link to thought for Wittgenstein. On 23rd May 1915, he writes “The limits of my language mean the limit of my world.” (See Tractatus 5)

He also grapples with free will and pre-destination: “The great problem around which everything I write revolves is: Is there a priori an order in the world, and if so, of what does it consist?’ (Notebook 2: 1st June 1915)

In 1916, Wittgenstein was transferred to the Austrian infantry and volunteered to fight the Russians at the Eastern Front in Southern Galicia, now Ukraine. Promoted to Lance Bombardier, he continued his philosophical work and, by the summer, was sketching out what became Tractatus 6.371, despite a fateful acceptance of the likelihood of his sudden death.

The reality of war helped sharpen his focus and his thinking. On 4th July 1916, he writes:-

“I know that the world exists. That I am placed in it like my eye in its visual field. That something about it is problematic, which we call its meaning, that this meaning does not lie in it but outside it.” (Tractatus 6.4.1).

To me, this sounds reminiscent of Walt Whitman’s Oh Me! Oh Life (Leaves of Grass, 1855). Whitman was a contemporary of Ralph Waldo Emerson (1803-1882) and sent his self-published Leaves of Grass to Emerson in July 1855. Wittgenstein started reading Emerson’s essays in November 1914 and may have been influenced by Emerson and Whitman’s transcendentalism. This might explain Wittgenstein's resolve that ‘the powerful play goes on’, and he is determined to contribute at least seven verses.

A month later, resigned to the horrors of war, he writes “the world is independent of my will" (Tractatus 6.3.7.3), which echoes Schopenhauer’s theorems.

Wittgenstein suffered from depressive impulses and bore a sense of guilt about his homosexuality. He also contemplated suicide. Three of his brothers had taken their own lives. The fact that Wittgenstein never succumbed to suicide (he died of cancer in 1951) may be due to his channeling of Socrates on 10th January 1917: -

‘If suicide is allowed then everything is allowed,
If anything is not allowed then suicide is not allowed’

His diary notes and thoughts eventually became the Tractatus Logico-Philosphicus, first published in 1922. This would be Wittgenstein's only work published in his lifetime. The diary notes are a fascinating window into the soul of a tormented genius. Perloff has done an excellent job bringing them to light and putting them in context with a helpful Introduction and Afterward.

I gave the book five stars.

[Ben DeCuyper]

“15.4.16 We will be at the Front in 8 days. May it be granted to me to put my life in play by receiving a difficult assignment.”

What does it mean to read the work of a philosopher who sought warfare in search of fulfillment? Anyone who enlists to find purpose in life is suspect. It’s as if the Dunning-Kruger effect applies and is stunted, ending in ignorance encouraged by a sense of groupthink, adrenaline, and binaries of “us vs them.” Despite finding purpose in the war, Ludwig Wittgenstein muddies the water of this simplified archetype. For example, the purpose he found in the war was short-lived. The Dunning-Kruger effect wasn’t stunted in Wittgenstein’s case, since after returning from the war, Wittgenstein became deeply depressed. He gave away his inheritance to his siblings. He gave away his Norway cottage to a young local. He went off to become an elementary school teacher and eventually quit.

I can see how someone finds purpose during their participation in combat. It requires one’s entire being and focus. The world is reduced to animalistic strategy. But again, in the case of Wittgenstein, I’ve made things far too simple. While serving in the war, Wittgenstein was obsessed with his ability to “work,” i.e. draft what became the Tractatus Logico-Philosophicus.

“6.12.14 Last night the cannon fire was so close that the ship shook. Worked hard & successfully.”

It isn’t fair to Wittgenstein to claim he lost sight of the nuances of war. He did not default to an animalistic “us vs them” collectivism with his comrades. If anything, as Perloff excellently explains in the introduction, Wittgenstein “neither comments on its [the war’s] politics… nor… speculates which side should or would win.” (p. 14) Perloff compares Wittgenstein’s diaries with other WWI memoirs and finds his to be the antithesis. “Wittgenstein despises his fellow infantrymen.” (p.15)

Rather than committing himself to a fast-tracked collective purpose often afforded by war, Wittgenstein was crafting a logic to understand life on his own terms, all while a passenger to these heightened, primal episodes.

“18.2.15 I am in every respect curious about my future.”

It is fascinating to see the origins and evolution of Wittgenstein’s relationships with GE Moore, John Maynard Keynes, and Bertrand Russell. Of these three, his relationship with GE Moore is likely the only one that lasted. In the introduction to On Certainty, Anscombe and Wright explain that Wittgenstein’s writings in this collected, posthumous volume were inspired by his continued correspondence with Moore and his interest in Moore’s “Proof of the External World” and “A Defense of Common Sense.” His relationship with Bertrand Russell on the other hand must have crushed Wittgenstein. Hermine recalls in her Family Recollections what it was like visiting her brother in Cambridge and meeting Russell before the war. Russell told her, “We expect the next big step in philosophy to be taken by your brother.” (The Architecture of Ludwig Wittgenstein p.18) In her afterword, Perloff explains that Russell’s introduction for the Tractatus

was not uncritical: ‘The whole subject of ethics,’ he [Russell] complained, ‘is placed by Mr. Wittgenstein in the mystical, inexpressible region. Nevertheless he is capable of conveying his ethical opinions.’ This rather sardonic comment infuriated Wittgenstein, but he understood how much he owed his first mentor. And further: He owed the awarding of the PhD for the Tractatus to that other Cambridge philosopher, G. E. Moore. (p.202)

Without having read the Tractatus, I feel this complaint of Russel’s is significant considering the project’s final proposition, “7 About things we cannot speak of we must keep silent." Maybe this slam is one of many influences that inspired Wittgenstein’s later philosophy to veer toward the empirical. If so, he would likely have been saddened by Russell’s response to the Philosophical Investigations. In Russel’s My Philosophical Development he explains, "I have not found in Wittgenstein's Philosophical Investigations anything that seemed to me interesting and I do not understand why a whole school finds important wisdom in its pages."

Theirs is a rather tragic relationship. Wittgenstein did return to teach at Cambridge after the war while Russell was still there. It doesn’t appear Wittgenstein’s decision to fight for the Austria-Hungary (Central Powers) despite already living at Cambridge influenced Russell’s opinions toward Wittgenstein’s work. Although this, and Wittgenstein’s dismissal of openly displaying his homosexuality, does seem to explain why John Maynard Keynes (also homosexual) became cold to Wittgenstein during and after the war. Russell consistently dismisses Wittgenstein’s work on the basis of its character alone, or at least this is how he lets on.

In his diary entries, Wittgenstein alludes to and directly references other influences on his work at the time of writing the Tractatus, some of which include Schopenhauer, Nitzsche, Spinoza , Dostoevsky, and Tolstoy (specifically Tolstoy’s The Gospel in Brief). A direct example of his passion for Spinoza is evident in his decision to name the Tractatus Logico-Philosophicus (A Logical Treatise on Philosophy) similarly to Spinoza’s Tractatus Theologico-Politicus (A Theological Treatise on Politics).

24.7.16
The world and life are one. [5.621]

The physiological life is naturally not “life.” And neither is the psychological life. Life is the World.

Ethics does not deal with the world. Ethics must be a condition of the world, like logic.

Ethics and aesthetics are one. [See 6.421]

This sentiment reminds me of something I recently heard David Krakauer (President of the Santa Fe Institute) advocate for during an interview (Brain Inspired podcast episode BI 078, about 9 minutes in). Regarding humankind's ability to understand our cognition, he explained that we are selling ourselves short by contemplating the validity of mind/body dualism. Rather, we should consider a “triadic perspective” of mind/body/environment. He explains, “I don’t think mind emerges from brain. Mind emergently is engineered by an environment.” Comparing this to evolutionary studies, he further explains, “You couldn’t talk about adaptation and fitness without talking about selection.” The interviewer immediately follows this up with its potential connection to Wittgenstein’s work. “Is this like a Wittgensteinian claim? Like you must have someone to speak to or else you can’t think (again referencing the final proposition of the Tractatus)?” Krakauer confirms there is a connection to Wittgenstein’s work.

[Hector Suriel · Rating 4 out of 5]

I enjoyed learning about the thinking process of such a prolific philosopher as Ludwig Wittgenstein. Reading his private notebooks felt like peering into the raw and unfiltered mind of a man who constantly wrestled with the deepest questions of meaning, language, and existence. I found myself feeling for him when he would go back and forth between hope and despair — his reflections reveal a mind both brilliant and restless, burdened by a deep sense of moral and intellectual responsibility. There is an undeniable sense that he was mentally troubled, caught between an intense desire for clarity and an acute awareness of life’s uncertainties.

What struck me most was his unwavering dedication to what he called his “work” — even in moments when he doubted its value or abandoned it altogether. Wittgenstein’s intellectual labor was not simply about solving philosophical puzzles; it was an existential mission. He seemed to approach philosophy as a way of life, not just an academic pursuit, and this gave his writing a rare intensity.

I was inspired not only by his commitment to deciphering the meaning of existence but also by his honesty in confronting his own doubts and limitations. Wittgenstein’s private writings remind us that philosophy is not a neat, finished product; it is an ongoing, messy process of wrestling with the fundamental problems of life.