Wittgenstein's philosophy can be divided into three parts: the Problem, the Cause and the Solution.
The problem is a view about what is wrong with much of contemporary philosophy, and which has its roots in the Early Modern period. The problem can be stated simply: It is the attempt to understand human life in terms of the categories of the natural sciences, i.e. the new sciences as discovered in the 16th and 17th centuries.
Here is an example of this problem: identifying mental states with brain states. The appeal of this view is the hope that by explaining mental facts in terms of the purportedly more basic physical facts - that of the brain - the mind can be understood in a objective way. The fundamental thrust of Wittgenstein's view is the idea that this kind of "explaining" is vacuous, as it has only the form of an explanation (with the mental phenomena being re-described in physical terms) but doesn't really provide an explanation. Saying we are conscious because we are in a certain brain state is like saying it rains because the rain-God is making it happen. In the rain case, one is taking a certain form of explanation ("Why is the grass wet?" - "Because John poured water there") which we are familiar with in certain situations, and applying it to a different situation and assuming it must be applicable ("Why is it raining?" - "Because God is pouring water"). Same in the consciousness case. We take a form of explanation from one proven area ("Why don't we float off into the air?" - "Because we are made up of atoms to which gravity applies") and apply it to a different situation ("Why do we have any consciousness?" - "Because our brain is made up of atoms which move in certain ways.").
The cause seeks to explain why the problem is so persistent. Why is it that we seek to understand human life through the categories of the natural sciences? Wittgenstein's answer is: it is because we are mislead by language by the surface similarities of how we describe the phenomenon and the types of explanations we are seeking. In effect, according to Wittgenstein, there is a kind of mistake we keep making because our minds and habits are just set up in the way to keep making such mistakes.
The solution seeks to explain how we can overcome the problem. Since according to Wittgenstein, the cause is our being mislead by language, the solution is not being mislead by language. We have to bring words back to their everyday use. We have to resist the bewitchment of language, etc.
Wittgenstein was profoundly right about the problem. But his view of the cause and the solution are completely vacuous. In fact, Wittgenstein's answers to the cause and to the solution are themselves perfect examples of answers which have the form of an explanation but which don't explain anything. "Why is it so tempting to understand the mind in terms of the brain? - Because it is a temptation intrinsic to our lives and language." "What can we do to avoid this temptation? - We have to avoid the cause which draws us into the temptation." Really, that's the best you got Wittgenstein? Thanks, but no thanks. That's not very helpful.
There are actually much simpler and clearer answers to the cause and the solution. Wittgenstein didn't think of these possibilities because of his generally a-historical and a-institutional approach to philosophy. But if we don't treat the problem as some profound battle of the soul to avoid bewitchment by philosophy, but treat it as just a normal sociological, historical and institutional problem, then very different answers for the cause and the solution present themselves.