  Regrettably, Wittgenstein closes this matter prematurely (claiming that this issue should not come in at this point); the linkage between rule-following in language and in aesthetics is still to this day too little investigated. Yet there is a sense in which Wittgenstein extends the discussion, if only implicitly. In investigating the kinds of things meant by aesthetic “appreciation”, he does say that “an appreciator is not shown by the interjections he uses” but rather by his choices, selections, his actions on specific occasions. To describe what appreciation consists in, he claims, would prove an impossibility, for “to describe what it consists in we would have to describe the whole environment” (Wittgenstein 1966, 7), and he returns to the case of the tailor—and thus implicitly to rule-following. Such rules, as we discern them in action ranging on a continuum from the cognitively-explicit and linguistically encapsulated to the non-cognitively implicit and only behaviorally manifested, have a life – have an identity as rules—within, and only within, those larger contexts of engagement, those “whole environment[s]”. And those environments, those contexts, those language-games, are not reducible to a unitary kind which we then might analyze for essential properties: “correctness”, for example, plays a central role in some cases of aesthetic appreciation and understanding, and it is irrelevant in others, e.g. in garment-cutting versus Beethoven symphonies, or in domestic architecture versus the Gothic cathedral. And he explicitly draws, if too briefly, the analogy that emerges here between ethics and aesthetics: he notes the difference between saying of a person that he behaves well versus saying that a person made a great or profound impression. Indeed, “the entire game is different” (Wittgenstein 1966, 8).