Work uses suggest another bugaboo: reeking smokestacks and flying ash. Of course reeking smokestacks and flying ash are harmful, but it does not follow that intensive city manufacturing (most of which produces no such nasty by-products) or other work uses must be segregated from dwellings. Indeed, the notion that reek or fumes are to be combated by zoning and land-sorting classifications at all is ridiculous. The air doesn’t know about zoning boundaries. Regulations specifically aimed at the smoke or the reek itself are to the point.
Truchet's approach was more topological than geometric, and the qualitative aspects of pattern take priority over the metric ones. His principles provide a kind of metaphor for the hierarchy of separation and connection in all things.
The world is the totality of facts, not of things.
The world is determined by the facts, and by these being all the facts.
For the totality of facts determines both what is the case, and also all that is not the case.
What we cannot think, that we cannot think: we cannot therefore say what we cannot think.
In fact what solipsism means is quite correct, only it cannot be said, but it shows itself.
That the world is my world, shows itself in the fact that the limits of that language (the language which I understand) mean the limits of my world.
I am my world. (The microcosm.)
The thinking, presenting subject; there is no such thing.
Hence also there can be no ethical propositions.
Propositions cannot express anything higher.
It is clear that ethics cannot be expressed.
Ethics is transcendental.
(Ethics and aesthetics are one.)
My propositions are elucidatory in this way: he who understands me finally recognizes them as senseless, when he has climbed out through them, on them, over them. (He must, so to speak, throw away the ladder, after he has climbed up on it.)
He must surmount these propositions; then he sees the world rightly.
Whereof one cannot speak, thereof one must be silent.