By Jin Jie
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Extra info for A complete retrograde glossary of the Hittite language
022), where he explicitly equates the Sinn of a proposition with how things stand in the world if it is true. 03 Wittgenstein talks about a proposition using old expressions to communicate a new Sinn, but then in the very next sentence goes on to speak of the proposition communicating a situation to us (rather than a Fregean thought). So it is clear that by the Sinn of the proposition he means the situation communicated. Although I remarked earlier that Sinn, for Wittgenstein, belongs at the level of reference- the level of what we talk about- there is a clear respect in which this is misleading.
So it is clear that by the Sinn of the proposition he means the situation communicated. Although I remarked earlier that Sinn, for Wittgenstein, belongs at the level of reference- the level of what we talk about- there is a clear respect in which this is misleading. For the situation represen ted by a proposition (the Sinn) may not actually exist in the world, because the proposition may be false. 1211 implies that the Sinn of a proposition 'Fb' will contain the object b itself. So it is the referents of those component expressions in a sentence which have reference, and not their Fregean senses (supposing that they have such senses) which figure in its Sinn.
Then if we represent the set of such worlds by a box, we can picture the Sinn of a proposition thus: This explains the metaphor of the arrow: the semantic content of a proposition is essentially directional. But why should the directional character of semantic content make the term 'Sinn' appropriate to designate it? The answer is simple: it can literally mean 'direction'. Consider first the English cognate 'sense'. " But it is quite frequent in science, where one may speak, for example, of the sense of a force.