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Ordinary language philosophy is a philosophical school that sees traditional philosophical problems as rooted in misunderstandings philosophers develop by distorting or forgetting what words actually mean in everyday use. "Such 'philosophical' uses of language, on this view, create the very philosophical problems they are employed to solve."〔 Ordinary language philosophy is a branch of linguistic philosophy closely related to logical positivism.〔 This approach typically involves eschewing philosophical "theories" in favor of close attention to the details of the use of everyday, "ordinary" language. Sometimes called "Oxford philosophy", it is generally associated with the work of a number of mid-20th century Oxford professors: mainly J. L. Austin, but also Gilbert Ryle, H. L. A. Hart, and Peter Strawson. The later Ludwig Wittgenstein is ordinary language philosophy's most celebrated proponent outside the Oxford circle. Second generation figures include Stanley Cavell and John Searle. The Wittgenstein scholar A. C. Grayling says that, despite the fact that Wittgenstein’s work might have played some "second or third-hand (in the promotion of ) the philosophical concern for language which was dominant in the mid-century", neither Gilbert Ryle nor any of those in the so-called "ordinary language philosophy" school that is chiefly associated with J. L. Austin were Wittgensteinians. More significantly, Grayling asserts that "most of them were largely unaffected by Wittgenstein’s later ideas, and some were actively hostile to them".〔 == Central ideas == Wittgenstein held that the meanings of words reside in their ordinary uses and that this is why philosophers trip over words taken in abstraction. From England came the idea that philosophy had gotten into trouble by trying to understand words outside of the context of their use in ordinary language (cf. contextualism). For example: What is ''reality''? Philosophers have treated it as a noun denoting something that has certain properties. For thousands of years, they have debated those properties. Ordinary language philosophy instead looks at how we use the word ''reality'' in everyday language. In some instances, people will say, "It may seem that X is the case, but ''in reality'', Y is the case". This expression is not used to mean that there is some ''special dimension of being'' where Y is true, although X is true in our dimension. What it really means is, "X seemed right, but appearances were misleading in some way. Now I'm about to tell you the truth: Y". That is, the meaning of "in reality" is more akin to "however". And the phrase, "The reality of the matter is ..." serves a similar function—to set the listener's expectations. Further, when we talk about a "real gun", we aren't making a metaphysical statement about the nature of reality; we are merely opposing this gun to a toy gun, pretend gun, imaginary gun, etc. The controversy really begins when ordinary language philosophers apply the same leveling tendency to questions such as ''What is Truth?'' or ''What is Consciousness?'' Philosophers in this school would insist that we cannot assume that (for example) 'Truth' 'is' a 'thing' (in the same sense that tables and chairs are 'things'), which the word 'truth' represents. Instead, we must look at the differing ways in which the words 'truth' and 'conscious' actually function in ordinary language. We may well discover, after investigation, that there is no single entity to which the word 'truth' corresponds, something Wittgenstein attempts to get across via his concept of a 'family resemblance' (cf. ''Philosophical Investigations''). Therefore ordinary language philosophers tend to be anti-essentialist. Of course, this was and is a very controversial viewpoint. Anti-essentialism and the linguistic philosophy associated with it are often important to contemporary accounts of feminism, Marxism, and other social philosophies that are critical of the injustice of the status quo. The essentialist 'Truth' as 'thing' is argued to be closely related to projects of domination, where the denial of alternate truths is understood to be a denial of alternate forms of living. Similar arguments sometimes involve ordinary language philosophy with other anti-essentialist movements like post-structuralism. However, strictly speaking, this is not a position derived from Wittgenstein, as it still involves 'misuse' (ungrammatical use) of the term "truth" in reference to "alternate truths". 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Ordinary language philosophy」の詳細全文を読む スポンサード リンク
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