Child prodigy, architect, soldier, engineer, hermit, logician, schoolteacher, designer, gardener, mathematician, patron of the arts, attempted monk, pharmacist, one-time sculptor, Freudian, aeronaut, and philosopher, Ludwig Wittgenstein was the kind of man who defies any quick-and-easy categorization. Which is just as well; the man spun no mere set of philosophical definitions but a method of conceptual therapy which allows the patient to see things much more variously than the steadfast delineations we're so seduced by.
Wittgenstein, whose many writings have been compiled into about 11 extraordinarily dense works, is widely considered one of the most important (if toughest) philosophical authors of the last 500 years; and this from a man who tried not to read philosophy and told his students to abandon the subject for something practical!
Hailing from Vienna but teaching and writing at Cambridge University, he does not fit easily into either the 'analytic' nor 'continental' philosophical tradition, though many of those in the former camp are often quick to claim him as their own. Much to the detriment of those who have inherited his work, this overbearing adoption has led many to believe that his philosophy of mind and language is one of an objectivity-styled rule-following sort. And it is true: a selective reading will no doubt illustrate the most revolutionary thought of the analytic-logical kind.
The alternative to this view (though there are in fact many) would suggest a much more freedom-oriented brilliance. Having come into Berlin's mid-19th Century method of engineering education, which emphasized physics, Wittgenstein was influenced early on by the scientific philosophy of Heinrich Hertz and Ludwig Boltzmann. The pair of their efforts emphasized the way in which theoretical scientists create pictures for themselves which lead one to speak and think of objects in certain ways. That is to say, if when we attempt to learn the nature of something like "force" we start to use language which (illegitimately) suggests to us the way such a 'state' or 'thing' works (which assumes that it is worth imagining as a 'state' or a 'thing'), we quickly start running around ourselves in circles, asking certain questions endlessly which will have no definable answers. Wittgenstein would come to call this kind of linguistic persuasion 'grammar', something to be both followed and avoided, depending on the predilections it sets within us.
What we do all-too-often in science and philosophy (and even in religion, psychology, economics, aesthetics, mathematics, etc.), Wittgenstein found, is to get stuck using certain 'grammars' and pictures which have convinced us that the only available answers and discoveries will look and sound certain ways. His early work (The Tractatus Logicus-Philosophicus) presents itself an elaborate symptom of such a flawed mindset. It is a closed, fully-systematic attempt to show the only verifiable ways in which language, description and logic can make sense. Later on he would determine that this was a masterpiece of 'wrong-headed' vertical thinking. His subsequent work, inspired in many ways by Freud and Goethe (among others), acts as a therapy to this way of thinking:
“A picture held us captive. And we could not get outside it, for it lay in our language and language seemed to repeat it to us inexorably."
"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 certain 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."
Once one learns to think variously and to use language and pictures in ways that go beyond 'pinning down the facts', as it were, it becomes rather easy, to use the popular phrase, 'to think outside of the box'. What Wittgenstein shows us is the power of continuous attempts at pluralistic description over the apparent benefit of having any one neat and tidy explanation. We can attune ourselves to all sorts of aspects, not only tried-and-true definitions, and can learn to recognize the culture- and context-dependent nature of the use of our language and imagination, as well as their inherent adaptability. What could be more freeing than that?