here, that material things do n Examination of A Social Norm ot cease to exist, appears to be groundless on the basis that there is no better evidence for this claim than the belief that material things only sometimes cease to exist. These beliefs therefore, are just as consistent as one another in the sense that they are action guiding rather than drawn from evidence. In practical terms, Malcolm uses the example of a lawn chair to illustrate the groundlessness of the item having simply ceased to exist. This is a notion that individuals require no ju Examination of A Social Norm stification for, as “it could be said to belong to ‘the framework’ of our thinking about material things” (Malcolm 1977:93)- In such, no falsifiable evidence is sought to prove that the lawn chair had not simply disappeared from existence, more so that it is an accepted central construct of life, that material things cannot simply cease to be. Wittgenstein thus asks, “Does anyone ever test whether this [material object] remains in existence when no one is paying attention to i Examination of A Social Norm t?” (1969:163)- the answer being undoubtedly not. Questions such as these represent a system fundamental to the understanding of constructs and ideals contained within our worldviews, within which evidence is sought. “Of course there is justification, but justification comes to an end” (Wittgenstein 1969:192) and it is with this, that groundlessness is drawn upon to indicate that evidence is only justifiable up to a certain level, with justification ceasing when the beliefs which lay in place around the principle in question are not something we, as individuals, consider, but rather live out- in this case, it is something that we just take on the basis of knowing, the consequent impossibility of a material object simply ceasing to exist. Using Wittgenstein’s principle of ‘language games’ here, accepting the belief that material objects simply do not cease to be is not a choice, rather, as we develop, we associate with different propositions and beliefs which shape our thinking and construct our lived communities. Wittgenstein states that “a language game is only possible if one trusts something” (1969:509) in conjunction that an individual will trust in their belief for reasons, perhaps inexplicable to them, aside from the feeling that they know it to be true. In the case of the lawn chair ceasing to exist- an individual trusts in their belief that this is an impossibility and requires no justification for this assertion- it is neither in doubt, nor “adopted as a hypothesis” (Malcolm 1977:95). This trust is part of a network of lived beliefs, feelings, and practices which constitute an  Examination of A Social Norm individuals’ understanding and approach to their worldview. Trust in such assertions is not a consideration, it is not a question we ask with >