Here's a very interesting site which offers a synopsis of the views of a wide range of philosophers through the ages. In the link provided below, Wittgenstein's early and late thinking is summarized in some detail:

http://philosophos.org/philosophical_connections/profile_106.html

In general, I think this has been done quite well (though there are some unfortunate typos in the text). This material, both the immediate section linked to on Wittgenstein as well as some of the other sections (I haven't yet read them all), looks to be a great resource. I especially found the remarks on Wittgenstein's Tractarian thinking and some of the commentary on his later work elucidating and thought-provoking.

I come to learn how to use psychological words correctly in the context of a 'public' language-game. For example, it was when I hurt myself as a child that I first learned from others how to use the sentence 'I am in pain'. Indeed, according to Wittgenstein, this can be seen as an aspect of pain behaviour. I do not have to appeal to any private state of being in pain. Moreover, the sentence 'I know I am in pain' makes no sense at all. I can know that others are in pain by observing their behaviour or because they tell me they are. But clearly I do not ask myself whether I am in pain. Already in the 1930s [Lectures] Wittgenstein had distinguished between different usages of 'I'. The pronoun has different functions in 'I have a toothache' and 'I have a bad tooth'. In the latter it can be replaced by 'my body', but in the latter [sic] case the 'I' has no reference — it does not denote a possessor or 'Ego' [d]. As for proper names, Wittgenstein now thinks of them as being defined in terms of a loose association with various descriptions — their sense changing accordingly [e]: a name is thus used without a fixed meaning [PI 79]. By the time he had written the Investigations Wittgenstein had also altered his view of the necessity of the propositions of mathematics and logic. These are now seen to be necessary in virtue of the (non-compulsory) acceptance of rules embedded in the relevant language 'game' [f]. It follows that because we set our own standards of consistency we can change the rules if we so wish — provided we are willing to accept the possibly chaotic consequences for our mathematical discourse as a whole.