Gilbert Ryle

Gilbert Ryle's father, Reginald John Ryle, was a Brighton doctor, a generalist who had interests in philosophy and astronomy, passing on to his children a large library; he was a son of John Charles Ryle, the first Anglican Bishop of Liverpool.[11][12] The Ryles were Cheshire landed gentry; Gilbert's elder brother, John Alfred Ryle, of Barkhale, Sussex, became head of the family. Their ancestor John Ryle, a silk merchant, was a friend of theologian and evangelist John Wesley; members of this Ryle family include the silk manufacturer ("father of the United States silk industry") John Ryle, as well as his nephew and business partner, William.

Gilbert Ryle's mother, Catherine, was daughter of Samuel King Scott (younger brother of the architect Sir George Gilbert Scott) by his wife Georgina, daughter of William Hulme Bodley, M.D., and sister of architect George Frederick Bodley, himself a student of Sir George. Cousins of the Ryle family thus include the haematologist Ronald Bodley Scott, architect George Gilbert Scott Jr., founder of Watts & Co., and his son, Giles Gilbert Scott, designer of the Battersea Power Station.[13]

Gilbert Ryle was born in Brighton, England, on 19 August 1900, and grew up in an environment of learning.

He was educated at Brighton College and in 1919 went up to The Queen's College at Oxford to study classics, but was soon drawn to philosophy. He graduated with a "triple first": he received first-class honours in classical Honour Moderations (1921), literae humaniores (1923), and philosophy, politics, and economics (1924).

In 1924, Ryle was appointed lecturer in philosophy at Christ Church, Oxford. A year later, he became a fellow and tutor at Christ Church, where he remained until 1940.[14]

In the Second World War, Ryle was commissioned in the Welsh Guards. A capable linguist, he was recruited into intelligence work and by the end of the war had been promoted to the rank of Major. After the war he returned to Oxford and was elected Waynflete Professor of Metaphysical Philosophy and Fellow of Magdalen College, Oxford. He published The Concept of Mind in 1949. He was president of the Aristotelian Society from 1945 to 1946, and editor of the philosophical journal Mind from 1947 to 1971. Ryle died on 6 October 1976 at Whitby, North Yorkshire.[14]

Ryle's brothers John Alfred (1889–1950) and George Bodley (1902–1978), both educated at Brighton College, also had eminent careers. John became Regius Professor of Physic at the University of Cambridge and physician to King George V. George, after serving as Director of Forestry first for Wales and then England, was Deputy-Director of the Forestry Commission and appointed a CBE.[15]

Ryle was the subject of a portrait by Rex Whistler, which he said made him look like "a drowned German General". He was a lifelong bachelor, and in retirement he lived with twin sister Mary.[16]

In The Concept of Mind, Ryle argues that dualism involves category mistakes and philosophical nonsense, two philosophical topics that continued to inform Ryle's work. He rhetorically asked students in his 1967–68 Oxford audience what was wrong with saying that there are three things in a field: two cows and a pair of cows. They were also invited to ponder whether the bunghole of a beer barrel is part of the barrel or not.[17]

A distinction deployed in The Concept of Mind, between 'knowing-how' and 'knowing-that', has attracted independent interest. This distinction is also the origin of procedural (knowing-how) and declarative (knowing-that) models of long-term memory.[18] This distinction is widely accepted in philosophy.[18]

Philosophers have not done justice to the distinction which is quite familiar to all of us between knowing that something is the case and knowing how to do things. In their theories of knowledge they concentrate on the discovery of truths or facts, and they either ignore the discovery of ways and methods of doing things or else they try to reduce it to the discovery of facts. They assume that intelligence equates with the contemplation of propositions and is exhausted in this contemplation.

— Gilbert Ryle, Aristotelian Society Presidential Address, 1945.

An example of the distinction can be knowing how to tie a reef knot and knowing that Queen Victoria died in 1901.

The philosophical arguments which constitute this book are intended not to increase what we know about minds but to rectify the logical geography of the knowledge we already possess.[19]

Ryle thought it no longer possible to believe that a philosopher's task is to study mental as opposed to physical objects. In its place, Ryle saw a tendency of philosophers to search for objects whose nature was neither physical nor mental. Ryle believed, instead, that "philosophical problems are problems of a certain sort; they are not problems of an ordinary sort about special entities."[14]

Ryle analogizes philosophy to cartography. Competent speakers of a language, Ryle believes, are to a philosopher what ordinary villagers are to a mapmaker: the ordinary villager has a competent grasp of his village, and is familiar with its inhabitants and geography. But when asked to interpret a map of that knowledge, the villager will have difficulty until he is able to translate his practical knowledge into universal cartographic terms. The villager thinks of the village in personal and practical terms, while the mapmaker thinks of the village in neutral, public, cartographic terms.[20]^: 440–2

By "mapping" the words and phrases of a particular statement, philosophers are able to generate what Ryle calls implication threads: each word or phrase of a statement contributes to the statement in that, if the words or phrases were changed, the statement would have a different implication. The philosopher must show the directions and limits of different implication threads that a "concept contributes to the statements in which it occurs." To show this, he must be "tugging" at neighbouring threads, which, in turn, must also be "tugging." Philosophy, then, searches for the meaning of these implication threads in the statements in which they are used.[20]^: 444–5

In 1949 Ryle first introduced the notion of thick description in "The Thinking of Thoughts: What is 'Le Penseur' Doing?"[21][22] and "Thinking and Reflecting". According to Ryle, there are two types of descriptions:[21]

1. thin description: surface-level observations of behaviour, e.g. 'His right hand rose to his forehead, palm out, when he was in the vicinity of and facing a certain other human.'
2. thick description: adds context to such behaviour. Explaining this context necessitates an understanding of the motivations people have for their behaviours, as well as how observers in the community understand such behaviour: 'He saluted the General.'