 Here the question of how the Investigations is to be read intrudes. For example, part of the distinction between what Mulhall calls resolute and substantial readings of Wittgenstein concerns the sense in which Wittgenstein aimed to ‘overcome our attraction to the idea that there is something that we cannot do in philosophy’ (Mulhall, 2007, p. 8; cf. Philosophical Investigations §374). Mulhall claims that that idea goes against the moral of Investigations §500: ‘When a sentence is called senseless, it is not, as it were, its sense that is senseless. Rather, a combination of words is being excluded from the language, withdrawn from circulation.’ Further, this substantial reading attributes to Wittgenstein an implicit philosophical theory of meaning, ‘of the (now grammatical) conditions of sense—quite as if our everyday abilities to distinguish sense from nonsense require at the very least a philosophical grounding or foundation (perhaps a criterial semantics, or a theory of language-games, or an anthropology of the human life form’ (Mulhall, 2007, p. 9). By contrast, on a resolute reading of Philosophical Investigations, Wittgenstein’s appeal to the notion of a grammatical investigation involves the deployment of ‘our everyday capacity to distinguish sense from nonsense in a philosophical context, and hence as depriving itself of any claim to expertise or authority that exceeds that form of practical ability—an ability that can equally well be laid claim to by any competent speaker, and hence by any philosophical interlocutor’ (ibid., p. 10). Further, the resolute reading is especially firm in rejecting the idea that there is something determinate that we cannot do, the idea that there is something, namely, a private language, that cannot be achieved; there is not a limitation on language. Rather, the idea is simply nonsense, or as Mulhall later puts it (ibid. p. 18): no sense can be given to the idea of a philosophically substantial private language.