A book that offers a profound illumination of Wittgenstein’s ideas by delving into his life, and vice versa. It’s a fascinating flip-flop, a mish-mosh that reveals the two sides of the same coin. His ideas didn’t emerge in a vacuum; they grew organically from his life experiences. Just as his Picture Theory posits that a picture is a fact itself, not a mere mental representation, understanding his ideas comes directly from seeing his life. This unique method of illumination works especially well for Wittgenstein, as philosophy for him was not a detached game but a way of living and thinking in the real world. He despised academic philosophers, seeing them as un-serious, as philosophy for him was about stripping away illusions and living truthfully. If it failed to do that, he questioned its worth. Perhaps this is why he was determined to uproot philosophy from its illusions of logic and expose it to the harsh light of reality. In his personal life too, he was consumed by questions of honesty and self-deception, and was tormented by moral dilemmas.

At times, he resembled a religious figure with his ascetic lifestyle and exacting standards for his inner life. At other times, he was more like an artist, with his severe judgments, social outbursts, and perfectionism in his writings. He wasn’t always likeable, but he was always unapologetically himself, a singularity whose contradictions only made him more distinct.

Most of my reading falls into two broad categories. The first consists of books that I actively seek out, either because someone recommended them or because I’ve been pondering certain topics. These make up the majority of my reading. The second category comprises books that seem to find me, happy accidents that cross my path and demand my attention. This particular book on Wittgenstein belongs to the latter category.

I had never read any Wittgenstein before, and I rarely venture into the realm of philosophy. But I chanced upon this book at just the right moment. I had just finished the first volume of The Man Without Qualities by Robert Musil and was eagerly awaiting the arrival of the second volume via Amazon. So, I picked up this book on Wittgenstein, thinking I’d just take a quick look. But I was immediately hooked and couldn’t put it down. I read it compulsively. What’s interesting about the timing of this book, sandwiched between the Musil volumes, is that as I read it, I couldn’t help but draw parallels between Wittgenstein and Musil.

I’ve also noticed that in my recent Goodreads reviews, I’ve been increasingly writing Reviews Without Books. Just as the Man Without Qualities is a man who possesses all qualities, my reviews have tried to incorporate all my recent readings, in a somewhat gluttonous act of trying to create a larger picture. I hope that out of this mishmash will emerge a more coherent understanding, where the different elements complement each other while still maintaining their individuality. Reviewing one book in isolation, it seems to me, is like taking a photograph of someone against a blank background – useful only for official documents and passports.

So, I will talk about Musil here, without apology. There are some superficial resemblances between the two men. Both were born in Austria, trained as engineers, and studied mathematics and philosophy. They were contemporaries and both served in the war, although there’s no indication that they ever met.

But it’s when we delve deeper into Wittgenstein’s philosophy that we find more profound resemblances. An interesting thing happened to me while writing this review. I was overcome with a severe case of reviewer’s block. I had so many good points to make about the two men. Wittgenstein’s interest in bridging the gap between the utterable and the unutterable, his mention of imaginary numbers (a Musil-esque concept), their similar love/hate relationships with science, their resistance to systematization, and their emphasis on context. Wittgenstein’s idea that context creates meaning, and Musil’s exploration of the same in his novel by showing how each character’s myopic view is influenced by the larger society’s constantly changing ideas. The concept of ‘genius’ that both men were preoccupied with, Wittgenstein seeing it as a justification for living as he pleased, and Musil lamenting its decline.
I had pages of notes, not just because I wanted to write a great review, but because I truly believed that these comparisons could help me understand these two men better. But as I thought more about it, I realized that making comparisons was not as simple as I thought. Every comparison is a generalization, a way of glossing over the complicated differences between two things. And as soon as you start adding qualifications and exceptions to your comparisons, you might as well not make them in the first place. This is the essence of the problem of writer’s block – being faced with the unutterable and not being able to express it without reducing it to something vulgar. In the end, maybe the only way to truly write about a book is to include the entire text, as Wittgenstein himself said: “And this is how it is: if only you do not try to utter what is unutterable then nothing gets lost. But the unutterable will be – unutterably – contained in what has been uttered!” Maybe that’s why I found it so difficult to continue writing, looking over my notes and underlined passages, trying to capture something inexpressible about this book and this life. I had to admit to myself that I hadn’t really read Wittgenstein’s own writings, and I was slightly intimidated by his logical propositions and rigorous language. In the end, all I had were a collection of inexpressible feelings about the man’s life, as portrayed in this book, and a newfound respect for Wittgenstein’s insistence that “whereof one cannot speak, thereof one must be silent.”

For a while, I turn the last page of this magnificent biography. Was it worth it all this time? Absolutely.

With his vivid language, Ray Monk takes us by the hand and shows—‘zeigt’—us in detail the life of Wittgenstein. He finds a good balance between biographical information and philosophical explanation, and he will never dwell too long on futilities. All of this provides a very pleasant reading experience that never gets boring. In a certain way, this book can even be compared to a novel.

Especially, the writer succeeds in sketching a clear picture of Wittgenstein's personality, often by means of quotes from his diary, as well as those of his friends and family. As the quote on the back of the book reads: “This biography transforms Wittgenstein into a human being.” His idiosyncrasies are revealed, his ideas are explained, and his environment is clarified. All of this, of course, plays a crucial role in understanding his philosophical work.

In short, this is a masterpiece. If you are interested, don't hesitate any longer.

I had thoroughly enjoyed reading "Wittgenstein's Mistress" and "Wittgenstein's Nephew", and thus I thought it was high time to uncover some details about the man himself. Ray Monk's book proved to be one of the finest biographies I have ever come across.

It offers a captivating account of Wittgenstein's extraordinary life. Hailing from Europe's wealthiest and most talented family, which unfortunately witnessed numerous sibling suicides, he insisted on serving in the trenches of WWI. He transitioned from being a Cambridge professor to a day laborer. This biography not only makes his philosophy more understandable but also traces his tumultuous metamorphosis from a mathematical logician to a metaphysical thinker with greater clarity. His true genius lay in his ability to strip down arguments and perceptions to their essential and useful core.

I also gleaned several endearing tidbits. Wittgenstein had a penchant for pulpy crime stories, but only those from Street & Smith's "Detective Story Magazine"; no substitutes would do. He was an incredibly adept whistler and would even correct the pitch of those who whistled in his vicinity. He had a love for going to the movies, especially westerns. His favorite movie performer was Carmen Miranda, followed by Betty Hutton. In his early days, being deeply entrenched in the Viennese aristocracy, he despised the lower classes and was opposed to women's suffrage. Later, however, he gave away all his money and attempted to work as a menial laborer in the Soviet Union. He even trained the birds near his cottage to eat from his hands. And his last words were: "Tell my friends I've had a wonderful life."

Monk’s biography of Wittgenstein is an incredibly detailed account of the preeminent philosopher of the 20th century. At times, it can be painstakingly so.

The scope of this biography is truly awe-inspiring, covering both personal and historical ground. Having read some of the primary materials, a good number of secondary works, and Wolfram Eilenberger’s partial bio of Wittgenstein, I was already fairly familiar with the main points of his life.

However, there were several standout moments in Monk’s book that I was completely unaware of. For instance, Wittgenstein’s trip to Russia, his relationships with Pinset and Francis Skinner, and his lifelong interest in authors like Tolstoy, Dostoyevsky, William James, and Freud, whom I had no idea influenced him.

While I was also familiar with Wittgenstein’s religious inclination, I was truly shocked to discover how deeply it ran and what an animating concern and question it was throughout his life.

On a personal note, I find Monk’s bio to reveal Wittgenstein as a deeply conservative and reactionary figure in terms of his approach to the world, personal relationships, and ethics. Although I find his life and thinking deeply fascinating, he is not someone I would look to as an example of a life well lived.

In a Lacanian sense, it seems to me that Wittgenstein’s life was a movement of cyclical jouissance crises. At times, this was almost insufferable to read, such as his constant desire to become a manual worker, his manipulation of students’ lives, his constant criticism of professional philosophy while functioning as a professional philosopher himself, his multiple trips to Norway and back, and all the while, his endless emotional and interpersonal turmoil.

One has to wonder how much Wittgenstein’s early encounter with Weininger played a role in this. Monk certainly seems to think it played a constitutive role.

Anyway, I digress. This is a well-written biography, even if it could have probably benefited from some editing to reduce its length. I would definitely recommend it to anyone with an interest in Wittgenstein or 20th century philosophy.

Happiness in childhood. A Jew assimilated in the Austrian society. Anti-Semitic tendencies. The influence of Otto Weininger and the book "Sex and Character". A homosexual with a passionate love for a young man. In a very special sense, narrow-minded. Brutally honest to the point of insensitivity. Stubborn and perhaps unfit. The sequence of suicidal thoughts before meeting with Rasul. Thirst for faith. Sensitive souls, extremely sensitive (a real homosexual!).

Exclusive in friendship and love. Interference in the lives of close ones (friends, patients, lovers!). Lover of Western cinema. Lover of classical music. Lover of American detective novels. Indifferent to Kafka. Disbelieving in Shakespeare. Fan of Dostoyevsky, Tolstoy, and Dickens.

Always in turmoil. Servant of the conscience (the conscience, the divine that dwells in my chest). Excessive introspection. Strange about modern scholarship. Fearful of the heat of technological innovation. Politically more or less wrong and confused. Always ready to review his beliefs. Needing emotional relationships while having a strong need for solitude. Addicted to some aspects of romanticism (similar to yourself!).

And many other things.

1889 - 1951

It took me a while to get through this particular work. However, after reading about how frequently Wittgenstein couldn't even summon the energy to think about philosophy for months at a stretch, this sense of taking time feels rather appropriate.

Nonetheless, I truly enjoyed it. It serves as an excellent biography as well as a lucid explanation of Wittgenstein's work. Having finished it, I find him to be both more human and more remarkable than ever before.

One aspect that I would have liked to see more of is his sexuality. It is touched upon to some extent, but the author appears to be somewhat reluctant to say a great deal about it. I can understand the desire not to engage overly in gossip and speculation. Nevertheless, it was an important part of who he was. And when we are confronted with a continuous stream of twenty letters filled with deep yearning and desire for his male acquaintances, it seems rather absurd not to bring it up.

Cierro esta biografía, que me ha tenido ocupado durante tres semanas, con sentimientos encontrados.

Por un lado, me parece fuera de duda que el trabajo realizado por Ray Monk no solo es notable por sus dimensiones y la documentación movilizada —sobre todo correspondencia—, sino también por la sutileza, la ecuanimidad y la capacidad de penetración que manifiesta en todo momento. En particular encuentro luminosos los párrafos en los que explica cómo leía Wittgenstein, qué aspectos de la literatura de ensayo y de ficción le interpelaban más directamente (en Dostoievsky, en Schopenhauer, en Weininger, en Tagore, en Shakespeare, en Dickens y, muy especialmente, en la novela policial hard boiled).

Por otro lado, se trata de una reconstrucción meticulosa de un personaje maniático, torturado, incómodo, brusco, inflexible, embarazoso, misógino, en ocasiones violento, que puede fácilmente volvérsenos indigesto. Me he quedado perplejo al descubrir que Wittgenstein no era un lector voraz, ni mucho menos, y que su trabajo se hizo muy al margen de las discusiones científicas institucionales —y en unas condiciones de privilegio que producen desconcierto en el contexto la precarización actual del trabajo universitario—. Varias veces me ha recordado a esos artistas naïf como Henri Rousseau o Erik Satie, y es esa analogía la que me permite «salvar» a Wittgenstein, porque —al igual que en Satie y Rousseau— en su independencia y en su desdén práctico por la institución reside una radicalidad valiosa y una mirada nueva.

La traducción española de Damián Alou, salvando algunos errores de acentuación, es de una riqueza fuera de lo común y da en todo momento una sensación de gran autenticidad. Esta biografía no solo nos presenta una imagen detallada de Wittgenstein, sino que también nos hace reflexionar sobre la naturaleza del genio, la relación entre el individuo y la sociedad, y la importancia de la independencia intelectual. A pesar de los aspectos difíciles de Wittgenstein, su trabajo y su vida siguen siendo fascinantes y merecen ser estudiados con detenimiento.

Out of all the biographies on Ludwig Wittgenstein, this one stands out as by far the most superior.

It offers the reader a profound understanding of Wittgenstein's work, and through that, his life and personality. The reverse is also true.

Ray Monk, throughout his exhaustive work on Wittgenstein's life, is extremely faithful to his references and source material. Monk vividly paints a picture of a man who is, in some ways, quite tragic. Consider, for example, how he sought religious redemption despite his inability to believe in the tenets of Catholicism, how he had an extremely judgmental superego and thus heavily criticized everything he did, or how he felt like an alien in an English-speaking country when at heart he was Austrian.

Nevertheless, it is still a truly wonderful biography of a remarkable life. While Wittgenstein seemed to be a rather difficult person to be around, I, for my part, related well to him and never felt bored with the book.

This biography humanizes Wittgenstein in a way that previous biographies, such as W. W. Bartley's, could not. Those were strangely preoccupied with his homosexuality and alleged promiscuity, which has been refuted by Monk.

What was most compelling to me was the overall theme of the duty of genius, which is also the book's subtitle. Wittgenstein had a talent that, in an Ancient Greek sense, was almost divine, hence the term "genius". The notion of being bound to fulfill the duty of genius, of being highly capable in a certain area, is one that I am very fond of.

Devastating melancholy seems to be seeping out from every pore of the story of a man who is burdened by the overwhelming weight of his genius. He is tortured to an almost unbelievable degree, and yet, there is something about this that both terrifies and excites me. I find myself drawn to the idea of committing myself to thinking like this, of delving into the depths of his tortured mind and trying to understand the inner turmoil that he experiences. It is a dangerous path, one that could lead to my own downfall, but I am willing to take that risk in order to gain a deeper understanding of the human condition.

This is a truly brilliant book.

Monk has done an outstanding job of narrating the story of Wittgenstein's life in a highly engaging and captivating fashion.

He vividly shows the reader the profound impact of various life events on Wittgenstein and the direction that his philosophy took.

Whether it was in the projects he undertook or his unique approach to those projects, Monk provides a detailed and comprehensive account.

This book does an absolutely fantastic job of highlighting the significance of Wittgenstein's work and truly capturing what he was all about.

It offers valuable insights into the mind and ideas of one of the most influential philosophers of the 20th century.

Readers will be thoroughly immersed in the world of Wittgenstein and gain a deeper understanding of his contributions to philosophy.

Overall, it is a must-read for anyone interested in philosophy or the life of Wittgenstein.

Citas del libro que marcaron mi lectura, son casi todas de Wittgenstein directamente y están más o menos cronológicas con su vida:

"Desde luego tengo muchas ganas de volver a ver tu vieja y maldita cara. Siempre maldito. Ludwig." This shows his rather unique way of expressing himself and his relationship with someone.

"Esto es precisamente lo que hacemos aquí. Cotejamos una manifestación del lenguaje con su entorno, o la transformamos en imaginación a fin de obtener una perspectiva de la totalidad del espacio en que existe la estructura de nuestro lenguaje" Here, Wittgenstein delves into the complex nature of language and its relationship with the environment.

"Inventas un juego y descubres que dos reglas, en ciertos casos, pueden contradecirse mutuamente. ¿Y qué? ¿Qué hacemos en un caso como éste? Muy sencillo: introducimos una nueva regla y el conflicto queda resuelto" He presents a practical approach to dealing with contradictions in games and, by extension, in other aspects of life.

"Yo soy comunista, en el fondo" This statement reveals his political stance and his inner beliefs.

"Si algo puede destruir mis simpatías hacia el régimen soviético es el hecho de que surjan distinciones de clase" Wittgenstein expresses his concerns about social inequality and how it affects his view of a particular regime.

"Si en la filosofía hubiera tesis, tendrían que ser tales que no dieran origen a disputas. Pues tendrían que expresarse de tal manera que todos dijeran, Oh, sí, naturalmente esto es obvio. Mientras exista la posibilidad de tener opiniones distintas y discutir acerca de esta cuestión, tal cosa indica que las cosas no se han expresado con la suficiente claridad" He emphasizes the importance of clarity in philosophical expression to avoid unnecessary disputes.

"... el método dialéctico es muy sólido y una manera de trabajar. Pero no debería intentar encontrar, a partir de dos proposiciones, a y b, una proposición más compleja, tal como queda implícito en la descripción de Broad. Su objeto debería ser descubrir dónde residen las ambigüedades de nuestro lenguaje" Wittgenstein critiques a particular method and suggests an alternative approach to understanding language.

"La filosofía no es una elección entre 'teorías' diferentes" He challenges the common perception of philosophy as a choice between different theories and offers his own perspective.

"Todo lo que puede hacer la filosofía es destruir ídolos. Y eso no significa exigir otros nuevos... a partir de la 'ausencia de ídolos'" Here, he argues that the role of philosophy is to break down false beliefs and not to create new ones.

"El verdadero descubrimiento es el que me hace capaz de dejar de hacer filosofía cuando yo quiero, el que da paz a la filosofía, de manera que ya no esté martirizada por preguntas que la ponen a ella misma en duda" Wittgenstein describes what he considers to be a true discovery in philosophy - the ability to find peace and end the internal struggle.

"El edificio de tu orgullo debe ser desarmado. Y es un trabajo terriblemente duro" This statement reflects his views on the importance of humility and the difficulty of achieving it.

"La claridad a que nosotros aspiramos es ciertamente una claridad completa. Pero esto sólo quiere decir que los problemas filosóficos deben desaparecer completamente" He emphasizes the need for complete clarity in philosophy to solve philosophical problems.

"Mentirse a sí mismo acerca de sí mismo, engañarse acerca de cuáles son las verdaderas intenciones de la propia voluntad, es algo que ha de ejercer una influencia dañina en el propio estilo; pues el resultado será que no se podrá distinguir qué es verdadero en ese estilo y qué es falso... Si finjo delante de mí mismo, entonces eso es lo que expresa el estilo. Y entonces el estilo no puede ser el mío propio. Si no se está dispuesto a saber lo que se es, entonces lo que se escribe es una forma de engaño" Wittgenstein warns about the dangers of self-deception and how it can affect one's writing and style.

"En mi manera de hacer filosofía, todo su objetivo consiste en darle a la expresión una forma tal que ciertas confusiones desaparezcan" He describes his approach to philosophy as one that aims to eliminate confusion through clear expression.

"Naturalmente, tu familia te resulta confortadora, pero también puede que te ablande. Y para ciertas heridas han de endurecerte la piel, no ablandarla. Quiero decir que lo que me figuro (quizá de una manera totalmente errónea) es que tu familia te hace difícil, o imposible, instalarte y ponerte a trabajar sin mirar a derecha e izquierda. Quizá también deberías mirar un poco más en tu interior, y quizá esto es también imposible con tu familia alrededor. Caso de que le enseñes esta carta a Lotte y ella se ponga furiosa y no esté de acuerdo conmigo, diré esto: quizá ella no fuera una buena esposa si estuviera de acuerdo conmigo, ¡Pero eso no significa que lo que yo te digo no sea cierto!" He offers his thoughts on the impact of family on one's work and the need for self-reflection.

"Pienso mucho en Francis, pero siempre con remordimiento por mi falta de amor; no con gratitud. Su vida y su muerte sólo parecen acusarme, pues durante los dos últimos años de su vida con frecuencia no le he amado, y en mi corazón le he sido infiel. Si él no hubiera sido tan ilimitadamente gentil y leal, no habría sentido ningún amor hacia él" Wittgenstein expresses his guilt and regret over his relationship with Francis.

"Si alguna vez te ves envuelto en una pelea cuerpo a cuerpo, debes quedarte a un lado y dejar que te masacren" This rather extreme statement may reflect his pacifist views or his belief in non-violence.

"Los libros de Russell deberían ser encuadernados en dos colores, los que tratan de lógica matemática en rojo -y todos los estudiantes de filosofía deberían leerlos-, los que tratan de ética y política en azul -y no se debería permitir que nadie los leyera" He offers a somewhat controversial opinion on the works of Russell and their value for different audiences.

"... de qué sirve estudiar filosofía si todo lo que se consigue es permitir hablar de manera un tanto verosímil acerca de abstrusas cuestiones de lógica, etc... y si no mejora la manera de pensar acerca de cuestiones importantes de la vida cotidiana, si no hace que se sea mas consciente que cualquier... periodista al utilizar ciertas frases PELIGROSAS que la gente utiliza para sus propios fines. Ya ve, sé que es difícil pensar bien acerca de la 'certeza', la 'probabilidad', la 'percepción', etc. Pero, si cabe, todavía es más difícil pensar, o intentar pensar, con verdadera honestidad acerca de tu vida y las vidas de los demás. Y el problema es que pensar en estas cosas no es apasionante, sino a menudo realmente repugnante. Y cuando provoca repugnancia, entonces es más importante" He questions the practical value of philosophy and emphasizes the importance of honest thinking about life and others.

"La verdadera visión apocalíptica del mundo consiste en que las cosas no se repiten" Wittgenstein presents a unique and perhaps somewhat disturbing view of the world.

"Wittgenstein: Si un hombre me dice, mirando al cielo: 'Creo que lloverá, luego existo', no lo comprendo.

Pritchard: Todo eso está muy bien; lo que queremos saber es: ¿es el cogito válido o no?" This exchange highlights the complexity of philosophical concepts and the difficulty of understanding them.

"Todo es felicidad. No podría escribir así ahora de no haber pasado las dos últimas semanas con B. Y no podría haberlas pasado como lo hice si hubiera ocurrido algún accidente" He expresses his sense of happiness and gratitude for a particular experience.

"No tengo el coraje ni la fuerza ni la claridad para mirar cara a cara los hechos de mi vida.

B. siente por mí un pre-amor, algo que no puede durar. Naturalmente no sé cómo se desvanecerá. Tampoco sé qué parte se conservará viva, no prensada entre las hojas de un libro como recuerdo" Wittgenstein reveals his inner turmoil and uncertainty about his life and relationships.

"Desde donde me encuentro existe un largo camino hasta confiar en Dios. La alegre esperanza y el miedo son primos hermanos. No puedo experimentar uno sin orillar el otro" He reflects on his spiritual journey and the relationship between hope and fear.

"Mis clases van bien, nunca irán mejor. ¿Pero qué efecto dejarán tras ellas? ¿Estoy ayudando a alguien? Ciertamente no más que si fuera un gran actor interpretando para ellos papeles trágicos. Lo que ellos aprenden es algo que no vale la pena aprender; y la impresión personal que les causo no les sirve de nada. Eso es cierto para todos ellos, quizá con una o dos excepciones" He questions the impact of his teaching and whether it is truly beneficial to his students.

"La tradición no es algo que se pueda aprender; ni un hilo que se puede recoger cuando a uno le apetece; no más de lo que un hombre puede elegir a sus antepasados.

Quien carece de tradición y le gustaría tener una es como un hombre infelizmente enamorado" He offers his thoughts on the nature of tradition and the longing for it in those who lack it.

"¿Qué puede hacer un hombre solo??" This simple question reflects his sense of isolation and the limitations of individual action.

"Nosotros decimos: 'Al principio había algo parecido a una imagen'" He presents a thought-provoking statement about the origin of things.

"¡Vea! ¡Qué hermoso! El sol da demasiada luz y demasiado calor.. y si sólo existiera la luna no habría ni lectura ni escritura" He describes the beauty of the natural world and the importance of both light and darkness.

"No creo que dar conferencias formales ante un público tan amplio sea de algún provecho" He expresses his doubts about the value of formal lectures in a large setting.

"Creo que sí uno quiere disfrutar de un escritor debe gustarle la cultura a la que pertenece. Si a uno le es indiferente o desagradable, la propia admiración se enfría" He emphasizes the importance of cultural context in appreciating literature.

"... el lecho del río de los pensamientos puede desplazarse. Pero distingo entre la agitación del agua en el lecho del río y el desplazamiento de este último, por mucho que no haya distincion precisa entre una cosa y otra" He uses a metaphor to describe the fluidity of thought and the difficulty of distinguishing between different aspects of it.

"La vida puede educarnos para creer en Dios. Y también actúan así las experiencias; pero no quiero decir que sean las visiones y otras formas de experiencias las que nos muestran la 'existencia de este ser', sino por ejemplo distintos tipos de sufrimiento. Y no nos muestran a Dios como un objeto, ni nos permiten conjeturar acerca de él. Experiencias, pensamientos; la vida puede llevarnos a este concepto.

Entonces es quizá similar al concepto de 'objeto'" He offers his thoughts on the role of life experiences in leading to a belief in God.

"En este momento ni siquiera puedo pensar en trabajar, y eso no importa, ¡ojalá no viva demasiado!" This statement reflects his state of mind at a particular moment and his somewhat fatalistic attitude towards life.

"Al final de febrero se decidió que ya no tenía sentido seguir administrandole hormonas y rayos X. Esto, incluso cuando fue acompañado de la noticia de que no esperara vivir más de unos pocos meses, le fue de enorme alivio. Le dijo a Mrs. Bevan: 'Ahora voy a trabajar como nunca he trabajado en mi vida'. Lo extraordinario es que tenía razón. Durante los dos meses que le quedaban de vida Wittgenstein escribió más de la mitad de las observaciones que ahora constituyen 'Sobre la certeza'" This passage describes his final days and his remarkable productivity in the face of impending death.

"Dígales que mi vida fue maravillosa" His final words, a simple yet profound statement about his life.

I purchased this book on the very day as a means of celebration when I got admitted into medical school, and it was truly worth every single pound.

There is a certain part of me that feels a tinge of sadness as I come to the end of reading this book, which has paralleled a significant and long period in my life.

I am also thinking about "The Power Broker", which is another book that I will be finishing shortly. I started it a long time ago.

I vividly remember celebrating the submission of my last medical school secondary application essays by ordering sushi and indulging in reading "The Power Broker".

Reading a book over an extended period really gives you a profound sense of time passing. It makes you realize how much has changed and how much you have grown during that time.

These books have not only been a source of knowledge and entertainment but also a companion through the various stages of my life.

As I close the chapter on one book and approach the end of another, I look forward to the new literary adventures that lie ahead.