Immediately after the philosophical discourse, in the twentieth century, philosophy actually ushered in a great transformation in research. This is the inevitable result of the transition from modern to modern philosophy; this is the only way for philosophy to go after it has been shocked, questioned and criticized; and it is also the full result of philosophy itself in the process of development, constantly improving itself, finding new points of concern and foothold. This shift is also a shift towards "linguistic analysis."
The transformation of the overall direction of philosophy does not only mean a leap in stages. The changes mentioned earlier, such as the change from the "ontological" stage of ancient philosophy to the "epistemological" research stage of modern times, these research stages only illustrate the main concerns of philosophy in different periods and the core objects of research. However, the transformation of philosophy itself involves all aspects of philosophy, and even the objects, themes, core contents, research methods and styles of the entire philosophical research are about to undergo major changes.
And when the study of philosophy as a whole undergoes a great transformation, the other disciplines influenced by philosophy in line with this are also shaken by the tectonic shock brought about by the transformation of the philosophical foundation. Undoubtedly, important research subjects in other disciplines have also begun to discuss semantics, linguistic terms, and important concepts of expression to a greater or lesser extent. This change has been echoed in both the natural and social sciences, and even within the turn of philosophical language, multiple branches have emerged.
In the philosophy of life - phenomenology... In the philosophy of existence,hermeneutics, the philosophical turn of language is largely based on philosophical methodology and preeminence; in positivistic-analytic philosophy, the turn to language is more radical. In particular, the philosophy of logical analysis and the philosophy of everyday linguistic analysis, the former represented by the logical schools Freig and Russell and the early Wittgenstein, while the latter was represented by the later Wittgenstein and Moore and Ryle. Wittgenstein later returned philosophy to the "ground" in the form of "game language", and the school of everyday linguistic analysis gradually grew, with Ryle, Austen, and Strausssen becoming the main members.
The philosophical analysis of everyday language can also distinguish theoretical things in ordinary life, clarify the various relationships and functions between concepts, so that language can be clear and clear, so that questions can really be pointed out and answered. This allows philosophy to return to its true place, clarifying and accurately defining and accurately the concepts and terms that we subconsciously use in the statements we often use, but are still unfamiliar. At the same time, it is also possible to make all research have reasonable conditions and foundations through the meta-specification of the language. This, also known as "intersubjectivity", is the ability of subjects to communicate with each other. In the modern society where information reigns, this also gives us a lot of enlightenment.
Gilbert Ryle is a famous British analytic philosopher and founder of the Oxford School of Logical Everyday Linguistic Analysis. His personal experience has been the academic path of study and research, from an important University in the Uk and taking on the editorial position of Heart magazine, Ryle can be said to have struggled for logical positivism and the school of everyday linguistics. Its main philosophical ideas, on the contrary, are concentrated in the traditional metaphysical distinction of the "mind-matter duality".
Ryle's philosophy – the (new) concept of the mind
Ryle's most ingenious thing is the reinterpretation of "mind" and "thing", and it is based on what Ryle called "conceptual geographical map". Conceptual geography is an important philosophical point of view and the goal of research of the everyday linguistic school—that is, to confirm the use and status of concepts, and to correctly assign categories, words, and logics.
Among them, Reil argues that the way of opposing the mind and the object since Descartes is extremely stupid and wrong, because the two themselves cannot be homogeneous. Ryle's basic point is that the mental entity of the "mind" does not exist, and there can be no certainty of a spiritual world outside the material world. In this way, from the standpoint of absolute logical materialism, the spiritual existence represented by the "mind" is naturally destroyed, and in this way, the emotions and wills that were previously brought about by the mind are naturally not subordinate to the spirit.
If the mind and the thing are opposed, then the insoluble problem is the interaction between the mind and the thing, and Ryle believes that the traditional solution to this problem, that is, "the mind is the precursor of matter", such as the idea before action, is inappropriate. The will, which does not have the properties of processes and entities, cannot be said to be the intermediary of the psychological stage affecting the physical stage, so that the will can become the precursor of things; on the other hand, emotions are also the physical responses of the central nervous system, and emotional emotions are not exclusive to the "heart".
Ryle recalibrated the status and scope of mind and matter. Pioneered behaviorism in the school of logical linguistics. It divides the content and status of the philosophical disciplines and the new natural sciences, and has an indelible influence on them, and what Ryle brings to us is undoubtedly an attitude and spirit that dares to question and criticize.