Braun design had a beauty that was more than skin deep. It would be wrong to say that because the Braun approach spurned fashion in an ongoing quest for functional and useable perfection, it ended up with this beauty by accident. There is a very strong aesthetic sense in both the proportion and materials of nearly all the products of the Rams era. They have a ‘restrained beauty’, he admits.
Braun products designed by Rams and his team have a haptic aesthetic as well: when you pick them up, handle them, and use them as the tools they are supposed to be, you become aware of the effort that has gone into making them sit comfortably in the hand, of the texture, weight and balance they possess, and of the satisfying click of the control buttons.
Paper clips have also served as objects of more inwardly directed aggression by providing something for the fingers to twist grotesquely out of shape during phone calls, interviews, and meetings. This tactile form of doodling may consume only a fraction of the twenty billion paper clips produced each year, but it underscores the almost limitless functions to which a single form can lead.
Why can't office buildings use doorknobs that are truly knob-like in shape? What is this static modernism that architects of the second tier have imposed on us: steel half-U handles or lathed objects shaped like superdomes, instead of brass, porcelain, or glass knobs? The upstairs doorknobs in the house I grew up in were made of faceted glass. As you extended your fingers to open a door, a cloud of flesh-color would diffuse into the glass from the opposite direction. The knobs were loosely seated in their latch mechanism, and heavy, and the combination of solidity and laxness made for a multiply staged experience as you turned the knob: a smoothness that held intermediary tumbleral fallings-into-position. Few American products recently have been able to capture that same knuckly, orthopedic quality.
A pebble polished by waves is pleasurable to the hand, not only because of its soothing shape, but because it expresses the slow process of its formation; a perfect pebble on the palm materializes duration, it is time turned into shape.
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.