Final Paper Notes: gilbert ryle

• minds are not in space nor are their operations subject to mechanical laws. 
• the workings of one mind are not witnessable by other observers its career is private 
• only i can take direct cognisance of the states and processes of my own mind 
• It is customary to express this bifurcation of his two lives and his two world by saying that the things and events which belong to the physical world, including his own body, are external, while the workings of his own mind are internal. This antithesis of outer and inner is of course is meant to be constructed as a metaphor, since minds, not being in space, could not be described as being spatially inside anything else, or as having things going on spatially inside themselves.
• what the mind wills the legs, arms and the tongue execute  
• no casual connection between the mind and the physical world 
• mental states and processes are ( or are normally) concious states and processes and the conciousness which irradiates them can engender no illusion and leaves the door open for no doubts 
• the self-observation is also commonly supposed to be immunue from illusion, confusion, or doubt. A mind's reports of its own affairs have a certainty superior to the best that is possesed by its reports matters in the physical world 
• on the other side, one person has no direct access of any sort to the events of the inner life of another. 
• He cannot do better than make problematic inderences from the observed behaviour of the other person's body to the states of mind which by analogy from his own conduct, he supposes to be signalised by that behaviour. 
• fir the supposed arguments from bodily movements similar to their own to mental workings similar to their own would lack any possibility of observational corroboration \
• direct access to the workings of a mind is the privelage of that mind itself; in default  of such privileged access, the workings of one mind are inevitability occult to everyone else. For the supposed arguments from bodily movements similar to their own to mental workings similar to their own would lack any possibility of observational corroboration. 
• not unnaturally, therfore an adherent of the official theory finds it difficult to resist this consequence of his premisese, that has no good reason to believe that there do exist minds other than his own 
• even if he prefers to believe that to other human bodies there are harnessed minds not unlike his own, he  cannot claim to be able to discover their individual characteristics, or the particular things that they undergo and do
• category mistake in the Ghost in the Machine : It represents the facts of mental life as if they belonged to one logical type of category (or range of types or categories), when they actually belong to another. The dogma is therefore a philosopher 's myth. In attempting to explode the myth I shall probably be taken to be denying well-known facts about the mental life of human beings, and my plea that I aim mental-conduct concepts will probably be disallowed as mere subterfuge
• the illustrations of not having a designated person team spirit in cricket have a common feature which must be noticed. The mistakes were made by people who did not know how to wield the concepts University, division, and team spirit. Their puzzles arose from inability to use certain items in the English vocabulary 
• the theoretically interesting category-mistakes are those made by people who are perfectly competent to apply concepts, at least in the situations with which they are familiar, but are still liable in their abstract thinking to allocate those concepts to logical to which they do not belong. An instance of a mistake of this sort would  be the following story. A student of politics has learned the main differences between the British, the French and the American Constitutions, and has learned also the differences and connections between the Cabinet, Parliament, the various Ministries, the Judicature, and the Church of England. But he still becomes embarrassed when asked questions about the connections between the Church of England, the Home office, and the British Constitution. For while the Church and the Home Office are instututions, the British constitution is not another instutution in the same sense of that noun. So inter-institutional relations which can be asserted or denied to hold between the Church and the Home Office cannot be asserted or denied to hold between either of them and the British Constitution. "The British Constitution" is not a term of the same logical gland.,
• My destructive purpose is to show that a family of radical category-mistakes is the source of the double-life theory. The representation of a person as a ghost mysteriously ensconed in a machine derives from this argument. Because, as is true, a person's thinking, feeling, and purposive doing cannot be described solely in the idioms of physics, chemistry, and physiology, therfore they must be described in counterpart idioms. As the human body is a complex organised unit, so the human mind must be another complex organised unit, so the human mind must be another complex organised unit, though one made of a different sort of stuff and with a different sort of other paracel of matter, is a field of cause and effects, so the mind must be another field of causes and effects, though not (heaven be praised) mechanical causes and effects.
• The problem of the Freedom of the Will was the problem how the hypothesis that minds are to described in terms drawn from the categories of mechanics with the knowledge that higher-grade human conduct is not of a piece with the behaviour of mechanics