/jp/ - Otaku Culture

>>21307652
The serious part of your post is actually wrong. The "conflict" between early and late Wittgenstein is the same one between the denial of knowledge of noumenon, and an ethical imperative of "live happily!". Wittgenstein treats ethics, insofar as it attempt to answer what is the right way to live, with as much scrutiny as he treats the attempt to create a logically perfect language.

To tell someone that they ought to live in a particular way cannot possibly be a meaningful sentence in the sense that that particular way is superior to other ways of living. But there can't be a "better" way of living possible to be expressed in our language since a "good way" operates by simile of clear attributes of other things that we know to be good (the construction of a house, the financial state of a person, etc.). Behind these similes you'll have a hard time finding an absolute logic. He elaborates on this in Lectures on Ethics so go read that if you disagree. I'm just giving a one-liner explanation of the argument.

So when Subahibi tells the reader to live happily, it does so consciously as it doesn't present any logical reason for it, and in this sense Subahibi is at no point ever at conflict with Late Wittgenstein, as it is not at conflict with early Wittgenstein at the times Ayana speaks (and this is also why Takuji achieves happiness at the end of It's my Invention since he realizes you can't fill a bowl with more bowls, but with water, but I digress).

All protagonists play around with nonsense and each one manifests a particular kind of experience with it (Takuji and religion, Zakuro and Fantasy, Yuki and happiness, etc.) and the conflict between the nonsensical belief/worldview/language with the world as it manifests itself. You can find this struggle throughout most of Wittgenstein's works, where despite having laid down the Tractatus and acknowledging the hopelessness of religion and ethics, he still holds a deep admiration towards religious philosophers such as Kierkegaard. The idea of a perfectly logical language and the contradictions inherent in it in the way you speak of is just a larger instance of the problem between sense and nonsense, and the "nonsensical essence" that we take for granted when speaking nonsense. Wittgenstein never tells others to "not speak nonsense", but it's implicit that trying to justify nonsense (and vice-versa, i.e. shit like Russel's Teapot) as if its existence is implicit in sense is what he doesn't want people to do. Really, any Wittgenstein book other than the Tractatus would be probably more enlightening for someone who's never read philosophy, and wants to "get" Subahibi (which for the most part doesn't really need you to read any books).

And really you may as well argue RH1 is literally this "nonsense imperative" of living happily, and you can tie that down to the value of SoL in otaku media. But I guess the biggest issue of subahibi is the huge amount of red herrings that people spend too much time talking about, like Zakuro's rape scene. Now you can still think Subahibi sucks, but at least in a decent discussion you'll be addressing how it fails at being something it tried to be.

And this is why in the first place that the japanese eroge fans are probably more quick to understand subahibi: they approach it with appreciation for SoL, since they grew up with playing bishoujo games like Tokimemo or Sakura Taisen (or the wealth of 2000s SoL eroge). When people instead approach hoping for some philosophical, serious treatise, it's likely they already have a disdain for what's bland and superficial, which originates the "Subahibi is bad in the first chapters but it gets better!!" meme. And some of those who hate deepshit embrace moege as if the genre is incompatible with any attempt to take oneself seriously, at as the subahibi shitposter echoes. You know, as Wittgenstein would say, "A serious and good philosophical work could be written consisting entirely of SoL and futa porn."