"I believe that if, faced with the extraordinary pronouncements of metaphysicians, we avoid asking them to define their terms, but instead press them to present us with instances of what they refer to contrasted with what they do not refer to, then their pronouncements will no longer appear either as obvious falsehoods or as mysterious truths or pretentious nonsense, but instead as confusingly presented attempts to bring before our attention certain not fully recognized and yet familiar features of how in the end different types of questions are met." ("A Feature of WIttgenstein's Technique," in Paradox and DIscovery 101-2).
My fondness for John Wisdom stems from his being broadly and Ordinary Language philosopher who nevertheless believes that the things philosophers worry about are not nonsense, but have substance either as clashes between--for lack of better word--language-games, areas of discourse, or as revealing to us other aspects of our experience that for one reason or another find expression as philosophical questions. That, broad though it is, is my general theoretical orientation. I could not be a dogmatic ordinary language philosopher because I do think some philosophical questions worth pursuing.
The Received (Dogmatic) View is that all philosophical questions arise from 'misused' terms, terms applied out of their natural homes; and what we must do to answer these questions is to remind the asker that she doesn't know what she's talking about. If the asker returns her words to their natural habitats the questions will disappear. I think this turns a blind eye to philosophy--and not only to philosophy, to a real, important feature of experience: a feature of experience not unlike aspect phenomena. My metatheory is that philosophical questions arise from the contrast--not only that, but the 'flipping'--of multiple natural, but evidently opposed, ways of viewing the same subject matter. There are very good reasons for this, where it occurs.
I think philosophical dilemmas are interesting for conceptual reasons, structural reasons. For example, extreme external world skepticism shows us something about the limitations of knowledge based on evidence, and is insoluble for the same reason that it's impossible--that it may not be possible to doubt all our beliefs about the world simultaneously, without retaining one on which to base the doubt. But taking this sort of interest in philosophical problems does not mean that I think they are 'constructs' (whatever that means), of some kind, or ought to disappear with a shift in one's attitude towards the world (though that may happen--but that's not the most interesting thing to say about them). The skeptical mindset may be a peculiar one to get into, but it's not simply that.
Does this amount to the same as Wisdom's "not fully recognized and yet familiar features of how in the end different types of questions are met"? Possibly, though I would subsume "how different types of questions are met" under aspect-switching phenomenology; from one point of view, we are tempted to address the question as to whether the will is free by referring to causal chains, and from another, with the conviction that we could have done otherwise. And in a way, "how in the end different types of questions are met" is exactly what we learn from the skeptic above: we learn about what it means to base a belief (or a doubt) on evidence, and how our ability to meet certain questions runs up against the limits of our methods of finding out about things.