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excesses of logical positivism, Karl Popper insisted on the role of falsification in the philosophy of science—although his general method was also part of the analytic tradition.[14] With the coming to power of Adolf Hitler and Nazism in 1933, many members of the Vienna and Berlin Circles fled to Britain and the US, which helped to reinforce the dominance of logical positivism and analytic philosophy in anglophone countries. Logical positivists typically considered philosophy as having a very limited function. For them, philosophy concerned the clarification of thoughts, rather than having a distinct subject matter of its own. The positivists adopted the verification principle, according to which every meaningful statement is either analytic or is capable of being verified by experience. This caused the logical positivists to reject many traditional problems of philosophy, especially those of metaphysics or ontology, as meaningless.
Ordinary language Main article: Ordinary language philosophy After World War II, during the late 1940s and 1950s, analytic philosophy became involved with ordinary-language analysis. This resulted in two main trends. One continued Wittgenstein's later philosophy, which differed dramatically from his early work of the Tractatus. The other, known as "Oxford philosophy", involved J.L. Austin. In contrast to earlier analytic philosophers (including the early Wittgenstein) who thought philosophers should avoid the deceptive trappings of natural language by constructing ideal languages, ordinary-language philosophers claimed that ordinary language already represents many subtle distinctions not recognized in the formulation of traditional philosophical theories or problems. While schools such as logical positivism emphasize logical terms, supposed to be universal and separate from contingent factors (such as culture, language, historical conditions), ordinary-language philosophy emphasizes the use of language by ordinary people. The most prominent ordinary-language philosophers during the 1950s were the aforementioned Austin and Gilbert Ryle.

Ordinary-language philosophers often sought to dissolve philosophical problems by showing them to be the result of misunderstanding ordinary language. Examples include Ryle, who tried to dispose of "Descartes' myth", and Wittgenstein. Contemporary analytic philosophy Although contemporary philosophers who self-identify as "analytic" have widely divergent interests, assumptions, and methods—and have often rejected the fundamental premises that defined analytic philosophy before 1960—analytic philosophy today is usually considered to be defined by a particular style,[2] characterized by precision and thoroughness about a specific topic, and resistance to "imprecise or cavalier discussions of broad topics".[15] During the 1950s, logical positivism was challenged influentially by Wittgenstein in the Philosophical Investigations, Quine in "Two Dogmas of Empiricism", and Sellars in Empiricism and the Philosophy of Mind. After 1960, anglophone philosophy began to incorporate a wider range of interests, opinions, and methods.[15] Still, many philosophers in Britain and America still consider themselves "analytic philosophers".[1][2] They have done so largely by expanding the notion of "analytic philosophy" from the specific programs that dominated anglophone philosophy before 1960 to a much more general notion of an "analytic" style.[15] Many philosophers and historians have attempted to define or describe analytic philosophy. Those definitions often include an emphasis on conceptual analysis: A.P. Martinich draws an analogy between analytic philosophy's interest in conceptual analysis and analytic chemistry, which aims to determine chemical compositions.[16] Steven D. Hales described analytic philosophy as one of three types of philosophical method practiced in the West: "[i]n roughly reverse order by number of proponents, they are phenomenology, ideological philosophy, and analytic philosophy".[17] Scott Soames agrees that clarity is important: analytic philosophy, he says, has "an implicit commitment—albeit faltering and imperfect—to the ideals of clarity, rigor and argumentation" and it "aims at truth and knowledge, as opposed to moral or spiritual improvement [...] the goal in analytic philosophy is to discover what is true, not to provide a useful recipe for living one's life". Soames also states that analytic philosophy is characterised by "a more piecemeal approach. There is, I think, a widespread presumption within the tradition that it is often possible to make philosophical progress by intensively investigating a small, circumscribed range of philosophical issues while holding broader, systematic questions in abeyance".[18] A few of the most important and active topics and subtopics of analytic philosophy are summarized by the following sections. Philosophy of mind and cognitive science Motivated by the logical positivists' interest in verificationism, logical behaviorism was the most prominent theory of mind of analytic philosophy for the first half of the 20th century.[19] Behaviorists tended to opine either that statements about the mind were equivalent to statements about behavior and dispositions to behave in particular ways or that mental states were directly equivalent to behavior and dispositions to behave. Behaviorism later became much less popular, in favor of type physicalism or functionalism, theories that identified mental states with brain states. During this period, topics of the philosophy of mind were often related strongly to topics of cognitive science such as modularity or innateness. Finally, analytic philosophy has featured a certain number of philosophers who were dualists, and recently forms of property dualism have had a resurgence; the most prominent representative is David Chalmers.[20] John Searle suggests that the obsession with the philosophy of language during the 20th century has been superseded by an emphasis on the philosophy of mind,[21] in which functionalism is currently the dominant theory. In recent years, a central focus of research in the philosophy of mind has been consciousness. While there is a general consensus for the global neuronal workspace model of consciousness,[22] there are many opinions as to the specifics. The best known theories are Daniel Dennett's heterophenomenology, Fred Dretske and Michael Tye's representationalism, and the higher-order theories of either David M. Rosenthal—who advocates a higher-order thought (HOT) model—or David Armstrong and William Lycan—who advocate a higher-order perception (HOP) model. An alternative higher-order theory, the higher-order global states (HOGS) model, is offered by Robert van Gulick.[23] Ethics in analytic philosophy Due to the commitments to empiricism and symbolic logic in the early analytic period, early analytic philosophers often thought that inquiry in the ethical domain could not be made rigorous enough to merit any attention.[24] It was only with the emergence of ordinary language philosophers that ethics started to become an acceptable area of inquiry for analytic philosophers.[24] Philosophers working with the analytic tradition have gradually come to distinguish three major types of moral philosophy. Meta-ethics which investigates moral terms and concepts;[25] Normative ethics which examines and produces normative ethical judgments; Applied ethics which investigates how existing normative principles should be applied to difficult or borderline cases, often cases created by new technology or new scientific knowledge. Meta-ethics Twentieth-century meta-ethics has two origins. The first is G.E. Moore's investigation into the nature of ethical terms (e.g., good) in his Principia Ethica (1903), which identified the naturalistic fallacy. Along with Hume's famous is/ought distinction, the naturalistic fallacy was a major topic of investigation for analytical philosophers. The second is in logical positivism and its attitude that statements which are unverifiable are meaningless. Although that attitude was adopted originally to promote scientific investigation by rejecting grand metaphysical systems, it had the side effect of making (ethical and aesthetic) value judgments (as well as religious statements and beliefs) meaningless. But because value judgments are of major importance in human life, it became incumbent on logical positivism to develop an explanation of the nature and meaning of value judgements. As a result, analytic philosophers avoided normative ethics, and instead began meta-ethical investigations into the nature of moral terms, statements, and judgments. The logical positivists opined that statements about value—including all ethical and aesthetic judgments—are non-cognitive; that is, they cannot be objectively verified or falsified. Instead, the logical positivists adopted an emotivist theory, which was that value judgments expressed the attitude of the speaker. For example, in this view, saying, "Killing is wrong", is equivalent to saying, "Boo to murder", or saying the word "murder" with a particular tone of disapproval. While non-cognitivism was generally accepted by analytic philosophers, emotivism had many deficiencies, and evolved into more sophisticated non-cognitivist theories such as the expressivism of Charles Stevenson, and the universal prescriptivism of R.M. Hare, which was based on J.L. Austin's philosophy of speech acts. These theories were not without their critics. Philippa Foot contributed several essays attacking all these theories. J.O. Urmson's article "On Grading" called the is/ought distinction into question. As non-cognitivism, the is/ought distinction, and the naturalistic fallacy began to be called into question, analytic philosophers showed a renewed interest in the traditional questions of moral philosophy. Perhaps the most influential being Elizabeth Anscombe, whose monograph Intention was called by Donald Davidson "the most important treatment of action since Aristotle".[26] A favorite student and friend of Ludwig Wittgenstein, her 1958 article "Modern Moral Philosophy" introduced the term "consequentialism" into the philosophical lexicon, declared the "is-ought" impasse to be unproductive, and resulted in a revival of virtue ethics. Normative ethics The first half of the 20th century was marked by skepticism toward, and neglect of, normative ethics. Related subjects, such as social and political philosophy, aesthetics, and philosophy of history, became only marginal topics of English-language philosophy during this period. During this time, utilitarianism was the only non-skeptical type of ethics to remain popular. However, as the influence of logical positivism began to decrease mid-century, analytic philosophers had renewed interest in ethics. G.E.M. Anscombe's 1958 "Modern Moral Philosophy" sparked a revival of Aristotle's virtue ethical approach and John Rawls's 1971 A Theory of Justice restored interest in Kantian ethical philosophy. Today, contemporary normative ethics is dominated by three schools: consequentialism, virtue ethics, and deontology. Applied ethics A significant feature of analytic philosophy since approximately 1970 has been the emergence of applied ethics—an interest in the application of moral principles to specific practical issues. The philosophers following this orientation view ethics as involving humanistic values, which involve practical implications and applications in the way people interact and lead their lives socially.[27] Topics of special interest for applied ethics include environmental issues, animal rights, and the many challenges created by advancing medical science.[28][29][30] In education, applied ethics addressed themes such as punishment in schools, equality of educational opportunity, and education for democracy.[31] Analytic philosophy of religion In Analytic Philosophy of Religion, Harris noted that analytic philosophy has been a very heterogeneous 'movement'.... some forms of analytic philosophy have proven very sympathetic to the philosophy of religion and have actually provided a philosophical mechanism for responding to other more radical and hostile forms of analytic philosophy.[32]:3 As with the study of ethics, early analytic philosophy tended to avoid the study of philosophy of religion, largely dismissing (as per the logical positivists) the subject as part of metaphysics and therefore meaningless.[33] The demise of logical positivism renewed interest in philosophy of religion, prompting philosophers like William Alston, John Mackie, Alvin Plantinga, Robert Merrihew Adams, Richard Swinburne, and Antony Flew not only to introduce new problems, but to re-study classical topics such as the nature of miracles, theistic arguments, the problem of evil, (see existence of God) the rationality of belief in God, concepts of the nature of God, and many more.[34] Plantinga, Mackie and Flew debated the logical validity of the free will defense as a way to solve the problem of evil.[35] Alston, grappling with the consequences of analytic philosophy of language, worked on the nature of religious language. Adams worked on the relationship of faith and morality.[36] Analytic epistemology and metaphysics has formed the basis for a number of philosophically-sophisticated theistic arguments, like those of the reformed epistemologists like Plantinga. Analytic philosophy of religion has also been preoccupied with Wittgenstein, as well as his interpretation of Søren Kierkegaard's philosophy of religion.[37] Using first-hand remarks (which was later published in Philosophical Investigations, Culture and Value, and other works), philosophers

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