 So, having introduced the idea of a private language in the way already quoted, Wittgenstein goes on to argue in a preliminary discussion (§§244–255) that there are two senses of ‘private’ which a philosopher might have in mind in suggesting that sensations are private, and that sensations as they are talked about in natural languages (such as English and German) are in fact private in neither of them. He then turns, at §256, to the question whether there could be a private language at all. He continues to talk of sensations, and of pain as an example, but one should remember that these are not our sensations, the everyday facts of human existence, but the supposed exemplars of philosophical accounts of the everyday facts. Thus, for instance, they might be the sensations of something like a Cartesian soul (perhaps one associated with a physical body, as indicated in §§257 and 283), something which has no publicly available mental life and whose “experiences” are accordingly private. (It is worth noting that the earlier Anscombe translation is misleading here: in §243, for example, where the idea of a private language is introduced, it loses the crucial contrast, so evident in the original German, between the ordinary human beings described as solitary speakers in the first paragraph and the second paragraph’s mysterious ‘one’ who is the ‘speaker’ of a private language and whose nature is carefully left unclear. See the recent 4th edition translation of this paragraph, a relevant part is in the first sentence of this article, to find a version closer to the original German.) Consistent with this point is that in §256 Wittgenstein suggests that one cannot arrive at the idea of a private language by considering a natural language: natural languages are not private, for our sensations are expressed. But neither can we arrive at the idea by starting with a natural language and just subtracting from it all expression of sensations (temporary paralysis is clearly not in question), as he considers next, for as he says in §257, even if there could be language in such a situation as this where teaching is impossible, the earlier argument of Philosophical Investigations (§§33–35), concerning ostensive definition, has shown that mere “mental association” of one thing with another is not alone enough to make the one into a name of the other. Naming one’s sensation requires a place for the new word: that is, a notion of sensation. The attempt to name a sensation in a conceptual vacuum merely raises the questions of what this business is supposed to consist in, and what is its point. But, for the sake of getting to the heart of the matter, Wittgenstein puts the first of these questions on one side and pretends that it is sufficient for the second to imagine himself in the position of establishing a private language for the purpose of keeping a diary of his sensations.