
I found the topic of Wittgenstein and his Logical Empiricism one of interest. His greatest work, "Tractatus Logico-Philosophicus", written much like Machiavelli's work "The Prince", is one of great insight, and is something I hope to be able to not only read but understand one day. I find Wittgenstein's views on the world fascinating, and I actually feel that they make more sense than society's current beliefs.
For example, I find it easier to believe that the world is based upon facts rather than chance, karma, a superior being, etc. I also find it easy to believe that all objects are inherently designed to be with other certain objects. In other words, if someone (or something) is meant to be with someone (or something) else, they will be, and what happens, happens. This specific belief reminds me, in a strictly superficial sense, of how people talk about love, and how if one is meant to be with someone else, it will just happen. Perhaps this is where that idea originated.
On the other hand, the idea of objects inherently having their "partners" already seems almost too easy, like all the work and thought put into life are just wasted because no matter how hard one tries to determine one's own course, they will not avail. In this sense, I find Wittgenstein's ideas similar to that of the Ancient Greeks' beliefs in fate. The contrast between the two interpretations of this idea is really what drew me to Wittgenstein's works.
Other ideas of Wittgenstein's also hold interest for me. His belief that philosophy can be used as therapy rather than research, for example. Here, his one simple idea has evolved into an entire career that one must attend numerous years of schooling to achieve... making it almost an art form. Also, Wittgenstein's separation between thought and language is something that I find both ingeneous and extremely simple. When one really thinks about it, there is an obvious separation between thought and language. Otherwise, people would not have the same thoughts even though they cannot speak the same languages. However, who really thinks about these kinds of things? This is what makes Wittgenstein so special in my mind - the fact that he was willing to take on these seemingly impossible questions and answer them in the simplest way possible. One other example of this being his 7th proposition in "Tractatus" which states, "Whereof one cannot speak, thereof one must be silent". An impossibly simple answer to an apparently obvious question that, when one tries to answer it themselves, cannot find the words to do so, that question being What does one do when one cannot speak?