Why in the world shouldn't they have regarded with awe and reverence that act by which the human race is perpetuated. Not every religion has to have St. Augustine's attitude to sex. Why even in our culture marriages are celebrated in a church, everyone present knows what is going to happen that night, but that doesn't prevent it being a religious ceremony.

To believe in a God means to understand the question about the meaning of life. To believe in a God means to see that the facts of the world are not the end of the matter. To believe in God means to see that life has a meaning.

Every explanation is after all an hypothesis.

The limits of my language mean the limits of my world. (5.6) Variant translations: The limits of my language stand for the limits of my world. The limits of my language are the limits of my mind. All I know is what I have words for.

Philosophers are often like little children, who first scribble random lines on a piece of paper with their pencils, and now ask an adult "What is that?"

I cannot get from the nature of the proposition to the individual logical operations!!! That is, I cannot bring out how far the proposition is the picture of the situation. I am almost inclined to give up all my efforts.

What should we gain by a definition, as it can only lead us to other undefined terms?

The aim of the book is to set a limit to thought, or rather - not to thought, but to the expression of thoughts: for in order to be able to set a limit to thought, we should have to find both sides of the limit thinkable (i.e. we should have to be able to think what cannot be thought). It will therefore only be in language that the limit can be set, and what lies on the other side of the limit will simply be nonsense.

An entire mythology is stored within our language.

You won't - I really believe - get too much out of reading it. Because you won't understand it; the content will seem strange to you. In reality, it isn't strange to you, for the point is ethical. I once wanted to give a few words in the foreword which now actually are not in it, which, however, I'll write to you now because they might be a key for you: I wanted to write that my work consists of two parts: of the one which is here, and of everything which I have not written. And precisely this second part is the important one.

There are, indeed, things that cannot be put into words. They make themselves manifest. They are what is mystical.

A serious and good philosophical work could be written consisting entirely of jokes.

There are two godheads: the world and my independent I. I am either happy or unhappy, that is all. It can be said: good or evil do not exist. A man who is happy must have no fear. Not even in the face of death. Only a man who lives not in time but in the present is happy.

A religious symbol does not rest on any opinion. And error belongs only with opinion. One would like to say: This is what took place here; laugh, if you can.

This remark provides the key to the problem, how much truth there is in solipsism. For what the solipsist means is quite correct; only it cannot be said, but makes itself manifest. The world is my world: this is manifest in the fact that the limits of language (of that language which alone I understand) mean the limits of my world.

This is not for me, I want an entirely rural spot.

It is one of the chief skills of the philosopher not to occupy himself with questions which do not concern him.

But ordinary language is all right.

The world is all that is the case.

The problems are dissolved in the actual sense of the word - like a lump of sugar in water.

"It is necessary to be given the prop that all elementary props are given." This is not necessary because it is even impossible. There is no such prop! That all elementary props are given is SHOWN by there being none having an elementary sense which is not given.

A proposition is completely logically analyzed if its grammar is made completely clear: no matter what idiom it may be written or expressed in...

I don't know why we are here, but I'm pretty sure that it is not in order to enjoy ourselves.

The World and Life are one. Physiological life is of course not "Life". And neither is psychological life. Life is the world. Ethics does not treat of the world. Ethics must be a condition of the world, like logic. Ethics and Aesthetics are one.

Burning in effigy. Kissing the picture of one's beloved... it aims at nothing at all; we just behave this way and then we feel satisfied.

The world and life are one.

We are asleep. Our Life is a dream. But we wake up sometimes, just enough to know that we are dreaming.

Language is a part of our organism and no less complicated than it.

The difficulty in philosophy is to say no more than we know.

The world is the totality of facts, not things.

Philosophical problems can be compared to locks on safes, which can be opened by dialing a certain word or number, so that no force can open the door until just this word has been hit upon, and once it is hit upon any child can open it.

One often makes a remark and only later sees how true it is.

What I give is the morphology of the use of an expression. I show that it has kinds of uses of which you had not dreamed. In philosophy one feels forced to look at a concept in a certain way. What I do is suggest, or even invent, other ways of looking at it. I suggest possibilities of which you had not previously thought. You thought that there was one possibility, or only two at most. But I made you think of others. Furthermore, I made you see that it was absurd to expect the concept to conform to those narrow possibilities. Thus your mental cramp is relieved, and you are free to look around the field of use of the expression and to describe the different kinds of uses of it.

Kierkegaard was by far the most profound thinker of the last century. Kierkegaard was a saint.

Ignorance is not a simple lack of knowledge but an active aversion to knowledge, the refusal to know, issuing from cowardice, pride or laziness of mind. 

There is only one way to science-or to philosophy... to meet a problem, to see its beauty and fall in love with it; to get married to it, and to live with it happily, till death do ye part-unless you should meet another... more fascinating problem, or... obtain a solution. But even if you do... you may... discover, to your delight, the... a whole family of enchanting... perhaps difficult problem children for whose welfare you may work, with a purpose, to the end of your days.

To be ignorant of the past is to remain a child.

All things living are in search of a better world.

Never aim at more precision than... required by the problem...

The belief in a political Utopia is especially dangerous. This is possibly connected with the fact that the search for a better world, like the investigation of our environment, is (if I am correct) one of the oldest and most important of all the instincts.

I have no faith in precision: ...simplicity and clarity are values in themselves, but not... [of] precision or exactness...

Our aim as scientists is objective truth; more truth, more interesting truth, more intelligible truth. We cannot reasonably aim at certainty. Once we realize that human knowledge is fallible, we realize also that we can never be completely certain that we have not made a mistake.

I do not believe in what is often called... 'exact terminology'... [or] in definitions... [they] do not... add to exactness... I especially dislike pretentious terminology and... pseudo-exactness concerned with it.

There are uncertain truths - even true statements that we may take to be false - but there are no uncertain certainties. Since we can never know anything for sure, it is simply not worth searching for certainty; but it is well worth searching for truth; and we do this chiefly by searching for mistakes, so that we have to correct them.

What can be said can and should always be said more and more simply and clearly.

Why do I think that we, the intellectuals, are able to help? Simply because we, the intellectuals, have done the most terrible harm for thousands of years. Mass murder in the name of an idea, a doctrine, a theory, a religion - that is all our doing, our invention: the invention of the intellectuals. If only we would stop setting man against man - often with the best intentions - much would be gained. Nobody can say that it is impossible for us to stop doing this.

I disbelieve in specialization and... experts. ...[P]aying too much respect to the specialist ...[is] destroying the commonwealth of learning, the rationalist tradition, and science ...

Scientists try to eliminate their false theories, they try to let them die in their stead. The believer-whether animal or man-perishes with his false beliefs.

We all remember how many religious wars were fought for a religion of love and gentleness; how many bodies were burned alive with the genuinely kind intention of saving souls from the eternal fire of hell. Only if we give up our authoritarian attitude in the realm of opinion, only if we establish the attitude of give and take, of readiness to learn from other people, can we hope to control acts of violence inspired by piety and duty.

I... believe in the rationalist tradition of a commonwealth of learning, and in the urgent need to preserve this tradition.