Wittgenstein on the Self-Identity of Objects Cyrus Panjvani, Edmonton, Canada [email protected] Wittgenstein, in the Tractatus Logico-Philosophicus, states dering). Thus, when Wittgenstein concludes that the prob- that we do not require a sign for identity in an ideal logical lems associated with self-identity will “disappear”, it seems notation. (TLP 5.533) His intention is not to do away with the this should be on finding assertions of self-identity to be notion of identity, but rather to show that we may do without nonsense rather than senseless. On the other hand, Witt- the sign for identity as an expression of our notion of identity. genstein suggests otherwise, also in the Tractatus: “…to say Instead of using an identity sign, we are to express same- of two things that they are identical is nonsense, and to say ness of object by way of a sameness of sign; difference of of one thing that it is identical with itself is to say nothing.” object would then be expressed by way of a difference of (TLP 5.5303). In this remark, the assertion of the self-identity sign. A motivation for this change in conventions is that, of an object is not upheld as nonsense, but rather as saying according to Wittgenstein, the use of the identity sign can “nothing”. This passage suggests that the assertion of self- lead to philosophical confusion. One of the confusions Witt- identity is something different from nonsense, and thus that genstein endeavours to dispel is the view that identity can be “nothing” should be read here as uninformative or trivial (i.e., a relation between an object and itself. If self-identity is to senseless). present a genuine relation, such that it is universally and trivially true of any object that it is self-identical, then self- Turning to the Philosophical Investigations does not identity may be used as a universal necessary condition for help much. Wittgenstein herein states, “ ‘A thing is identical objecthood. The use of such a criterion would allow us to with itself’ - There is no finer example of a useless proposi- refer to objects qua objects, in disregard of their specific tion.” (PI §216). “Useless” may be interpreted as trivial or properties. This criterion is used by Russell in his Axiom of uninformative, and hence senseless. However, if we inter- Infinity, and Frege in his definition of the number zero. pret “useless” as meaningless (as per the statement of Moreover, the use of a criterion of self-identity to refer to the “meaning is use” in PI §43) then an assertion of self-identity totality of objects, qua objects, stands opposed to Wittgen- is meaningless, and hence presumably nonsense. In the stein’s claim that the world is a totality of facts, not objects, least, the matter is ambiguous if we are left to these remarks presented at the outset of the Tractatus. In the following, I on self-identity from the Tractatus and the Investigations. will show why, for Wittgenstein, identity is not a genuine A correspondence between Wittgenstein and Ramsey relation between an object and itself. This will involve show- provides some clarification. Ramsey interpreted identity in a ing that assertions of self-identity are nonsense. These as- way he thought consonant with the Tractatus: He upheld sertions are neither true nor false, and a fortiori, not trivially true identity statements to be tautologies and false ones to or universally true. be contradictions. “In reply”, Hans-Johann Glock conveys, In question is whether assertions of identity between “Wittgenstein insisted that a false identity statement involv- an object and itself are simply without sense, or whether ing logically proper names is nonsensical rather than con- they are nonsense. If these statements are senseless, as all tradictory, and that the same holds for true identity state- mathematical propositions are for the early Wittgenstein, ments, since the negation of nonsense is itself a nonsense.” then they are true but trivially true. That is, it is trivially true (Glock 1996, 167) Thus, despite the noted ambiguity in the that an object is identical to itself, and so it is universally true Tractatus, the early Wittgenstein did affirm that an assertion as well. These statements are senseless for being trivial and of self-identity is nonsense. I will now explain this. uninformative, but they are nonetheless true statements. If Consider this passage from Friederich Waismann (the they are nonsense, however, then they are neither true nor content of which, he remarks, is largely drawn from Wittgen- false; they are meaningless assertions. Thus, if these asser- stein): tions of self-identity are nonsense, then it is not true, and hence not trivially and universally true, that an object is iden- If it makes sense to ask whether the [two] armchairs can tical with itself. The difference between whether statements be distinguished, then they are two armchairs; if this ques- of self-identity are senseless versus nonsense is a differ- tion makes no sense, then it is one chair. In other words, ence between whether self-identity is true of all objects (and the question whether two things are identical is not the thus provides a criterion of objecthood that allows us to refer question whether they can be distinguished, but whether it to objects qua objects, in disregard of any other properties) makes sense to ask whether they can be distinguished. or not true of any object (in which case self-identity is not a (Waismann 1977, 26) criterion for objecthood). According to Waismann, the question to consider concern- At first sight, Wittgenstein seems to be ambiguous on ing the identity of objects is not whether the objects can be this point. On the one hand, he seems to conclude that such distinguished, but whether it even makes sense to ask alleged identity statements are nonsense when, in referring whether they can be distinguished. On Waisman’s reading, if to the identity of objects, he states: “So all problems disap- we affirm that an object is identical with itself, it is not be- pear which are connected with such pseudo-propositions.” cause we cannot in fact distinguish an object from itself, but (TLP 5.535) It does not seem that the philosophical prob- rather because we cannot conceive or make sense of what it lems associated with self-identity would disappear if the would be to distinguish an object from itself. The truth of assertion of self-identity was merely senseless for this still asserting the self-identity of an object is a result, not of the upholds that the assertion is true (albeit trivially true, just as impossibility of denying self-identity, but rather the non- with mathematical propositions). Indeed, it is, and was dur- sensibility of denying self-identity. That is, Waismann con- ing Wittgenstein’s early period, the accepted view that the veys it is correct to assert that an object is self-identical, and assertion of the self-identity of an object is trivially and uni- this truth is the result of nonsense: the nonsense of distin- versally true (and thus senseless under Wittgenstein’s ren- guishing an object from itself. 330 Wittgenstein on the Self-Identity of Objects / Cyrus Panjvani Waismann provides a step in the right direction in in- object qua object, and there does not appear to be one, then terpreting Wittgenstein, but only a step. Consider that, ac- we cannot speak of an object in disregard of any properties cording to Waismann, it makes no sense to even ask and we cannot refer to or identify the universe of objects qua whether a chair can be distinguished from itself. The point is objects. Russell’s Axiom of Infinity, for instance, does just not that it is impossible in fact for me to distinguish a chair this in asserting the infinity of objects in the universe. This is from itself but rather, as Waismann conveys, it impossible an assertion about how many objects there are rather than for me to even conceive of what it would be to do so. That is, an assertion about how many objects of a particular kind it is not that the question of the negation of self-identity lacks there are. (Glock 1996, 167) Again, the repudiation of iden- a positive answer, rather it is that the question cannot be tity as a genuine relation between an object and itself means properly understood (such that we can even begin to con- that we cannot use self-identity as a way of speaking of an sider an answer). Waismann is right about this much, but object qua object. To speak of or refer to an object we must wrong to convey that this implies the truth of the self-identity do so in terms of some property or other. This is a reason of objects. If it is simply the case that it is universally false to why Wittgenstein states, at the outset of the Tractatus, that distinguish an object from itself, then we may affirm that self- the world is a totality of facts, not objects (TLP 1.1). In addi- identity is universally true. However, if it is nonsense to as- tion, if the assertion of self-identity is not a basis for speaking sert that an object can be distinguished from itself – if the of a universe of objects qua objects (by reason of non- question of distinguishing an object from itself does not sense), then the denial of self-identity is not a basis for make sense as a question – then it is also nonsense to as- speaking of a universe or set that is empty of objects qua sert that an object is identical with itself; it is nonsense be- objects (again by reason of nonsense).