Ethics, if it is anything, is supernatural and our words will only express
facts; as a teacup will only hold a teacup full of water and if I were to
put pour out a gallon over it. --- I said that so far as facts and propositions
are concerned there is only relative value and relative good, right etc.
And let me, before I go on, illustrate this by a rather obvious example.
The right road is the road which leads to an arbitrarily predetermined end
and it is quite clear to us all that there is no sense in talking about the
right road apart from such a predetermined goal. Now let us see what we
could possibly mean by the expression “the absolutely right road”. I think
it would be the road which everybody on seeing it would, with logical
have to go, or be ashamed for not going. And similarly the
absolute good, if it is a describable state of affairs would be one which
everybody, independent of his tastes and inclinations, would necessarily
bring about or feel guilty for not bringing about. And I want to say that
such a state of affairs is a chimera. No state of affairs has in itself,

what I would like to call, the coercive power of an absolute judge. —
Then what have all of us who, like myself, are still tempted to use such
expressions as “absolute good”, “absolute value” etc, what have we in mind
and what do we try to express? Now whenever I try to make this clear to
myself it is natural that I should recall cases in which I would certainly
use these expressions and I am then in the situation and in which you would
be if, for instance, I were to give you a lecture on the psychology of
pleasure. What you would do then would be to try and recall some typical
situation in which you always felt pleasure. For, bearing this situation in
mind, all I should say to you would become concrete and, as it were,
controlable. One man would perhaps choose as his stock example the sensa-
tion when taking a walk on a fine summer's day. Now in this situation I am
if I want to fix my mind on what I mean by absolute or ethical value.
And there, in my case, it always happens that the idea of one particular
experience presents itself to me which therefore is, in a sense, my ex-
perience for excellence and this is the reason why, in talking to you now,
I will use this experience as my first and foremost example. (As I have
said before, this is an entirely personal matter and others would find
other examples more striking) I will describe this experience in order, if
possible, to make you recall the same or similar experiences, so that we
may have a common ground for our investigation. I believe the best way of
describing it is to say that when I have it I wonder at the existence of
the world.
And I am then inclined to use such phrases as “how extraordi-
nary that anything should exist” or “how extraordinary that the world
should exist”. I will mention another experience straight away which I also
know and which others of you might be acquainted with: it is, what one
might call, the experience of feeling absolutely safe. I mean the state of
mind in which one is inclined to say “I am safe, nothing can injure me
whatever happens”. Now let me consider these experiences, for, I believe,
they exhibit the very characteristics we try to get clear about. And there

the first thing I have to say is, that the verbal expression which we give
to these experiences is nonsense! If I say “I wonder at the existence of
the world<> I am misusing language. Let me explain this: It has a perfectly
good and clear sense to say that I wonder at something being the case, we
all understand what it means to say that I wonder at the size of a dog which
is bigger than anyone I have ever seen before or at any thing which, in the
common sense of the word, is extraordinary. In every such case I wonder at
something being the case which I could conceive not to be the case. I wonder
at the size of this dog because I could conceive of a dog of another, namely
the ordinary size, at which I should not wonder. To say “I wonder at such and
such being the case has only sense if I can imagine it not to be the case.
In this sense one can wonder at the existence of, say, a house when one sees
it and has not visited it for a long time and has imagined that it had been
pulled down in the meantime. But it is nonsense to say that I wonder at the
existence of the world, because I cannot imagine it not existing. I could of
course wonder at the world round me being as it is. If for instance I had this
experience while looking into the blue sky, I could wonder at the sky being
blue as opposed to the case when it's clouded. But that's not what I mean.
I am wondering at the sky being whatever it is. One might be tempted to say
that what I am wondering at is a t<…>autology, namely at the sky being blue or
not blue. But then it's just nonsense to say that one is wondering at a
tontology. Now the same applies to the other experience which I have men-
tioned, the experience of absolute safety. We all know what it means in ordi-
nary life to be safe. I am safe in my room, when I cannot be run over by an
omnibus. I am safe when I if I have had whooping cough and cannot therefore
get it again. To be ˇsafe essentially means that it is physically impossible that
certain things should happen to me and therefore it's nonsense to say that
I am safe whatever happens. Again this is a misuse of the word “safe” as the
other example was a misuse of the word “existence” or “wondering”. Now I want
to impress on you that a certain characteristic misuse of our language runs

through all ethical and religious expressions. All these expressions seem,
prima facie, to be just similes. Thus it seems that when we are using the
word right in an ethical sense, although, what we mean, is not right in its
trivial sense, it's something similar, and when we say “this is a good
fellow”, although the word good here doesn't mean what it means in the sen-
tence “this is a good football player” there seems to be some similarity.
And when we say “this man's life was valuable” we don't mean it in the same
sense in which we would speak of some valuable jewelry but there seems to
be some sort of analogy. Now all religious terms seem in this sense to be
used as similes or allegorically. For when we speak of God and that he sees
everything and when we kneel and pray to him all our terms and actions
seem to be parts of a great and elaborate allegory which represents him as
a human being of great power whose grace we try to win etc. etc. But this
allegory also describes the experience which I have just referred to. For,
the first of them is, I believe, exactly what people were referring to when
they said that God had created the world; and the experience of absolute
safety has been described by saying that we feel safe in the hands of God.
A third experience of the same kind is that of feeling guilty and again
this was described by the phrase that God disapproves of our conduct. Thus
in ethical and religious language we seem constantly to be using similes.
But a simile must be the simile for something. And if I can describe a fact
by means of a simile I must also be able to drop the simile and to
describe the facts without it. Now in our case as soon as we try to drop
the simile and simply to state the facts which stand behind it, we find,
that there are no such facts. And so, what at first appeared to be a
simile, now seems to be mere nonsense. —