Some very good work falls under the heading "ordinary language philosophy," but the idea that unusual uses of language are thereby wrong must be rejected, since technical and innovative, poetic uses have to be allowed. For instance, Adam Foulds describes a bird "flinching" up a tree in his novel The Quickening Maze (which I haven't read--it was reviewed in The New Yorker). It would be absurd to criticize Foulds for straying from ordinary usage. It would be equally absurd, it seems to me, to criticize Heidegger for talking about "the Nothing," when a string of German writers, including Goethe, have done so before him. Indeed, even if they had not, Heidegger would be entitled to innovate in this way.
This point is somewhat acknowledged by almost everyone, although I have still heard people talk as if only ordinary ways of using language are OK. But classic early analytic philosophers (Frege, Carnap, the early Wittgenstein) write as if poetry does not belong in philosophy. Proper philosophy must be more objective. One result is that ethics is edged out of philosophy, although meta-ethics is allowed to remain. Political philosophy goes, too, until the (hardly objective) imaginative thought-experiments of Rawls and Nozick bring it back. It is at least extremely difficult, though, to remove every last somewhat subjective element from questions about what is a person, what has consciousness, what makes sense, and so on. The ideal of philosophy as a subjectivity-free science seems to be a mistake. We have to appeal, it seems to me, to shared senses of what is reasonable, for instance. So there is an inescapable element of dialogue and subjectivity in philosophy. Which, to my mind, makes the idea of philosophy as solving problems problematic. In a sense what philosophers study is each other. Which is why I like the idea of studying people and books more than problems, admire scholarship, and am skeptical about pragmatism.
This is all too short and condensed, but I'm bound to return to it.