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Several authors have argued that, assuming we have apriori knowledge of our own thought-contents, semantic externalism implies that we can know apriori contingent facts about the empirical world. After presenting the argument, I shall respond by resisting the premise that an externalist can know apriori: If s/he has the concept water, then water exists. In particular, Boghossian's Dry Earth example suggests that such thought-experiments do not provide such apriori knowledge. Boghossian himself rejects the Dry Earth experiment, however, since it would (...) |
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The meanings of words seem to change over time. But while there is a growing body of literature in linguistics and philosophy about meaning change, there has been little discussion about the metaphysical underpinnings of meaning change. The central aim of this paper is to push this discussion forward by surveying the terrain and advocating for a particular metaphysical picture. In so doing, we hope to clarify various aspects of the nature of meaning change, as well as prompt future philosophical (...) |
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Views that treat the contents of sentences as structured, Russellian propositions face a problem with empty names. It seems that those sorts of things cannot be the contents of sentences containing such names. I motivate and defend a solution to the problem according to which a sentence may have a singular proposition as its content at one time, and a nonsingular one at another. When the name is empty the content is a nonsingular Russellian structured proposition; when the name is (...) |
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The aim of this paper is to argue against the claim that the term “belief”, as it functions in philosophical psychology, has natural-kind term semantics; this thesis is central to the famous Lycan–Stich argument against eliminative materialism. I will argue that the current debate concerning the discrepancy between the professed opinions and actions, especially the debate concerning the idea of aliefs, shows that the concept of belief is plastic and amenable to conceptual engineering. The plasticity and amenability to conceptual engineering (...) |
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Sentences in context have semantic contents determined by a range of factors both internal and external to speakers. I argue against the thesis that semantic content is transparent to speakers in the sense of being immediately accessible to speakers in virtue of their linguistic competence. |
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I argue that our physical and social environments play a role in determining the content of most of our thoughts only indirectly—by playing a role in causing, and therefore, determining the content of, our reference-securing beliefs concerning general terms, beliefs that, when true, dictate what a general term will pick out. I also show that the problem of empty natural kind terms can be solved. |
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Kripshe treats ‘god’ as an empty natural kind term such as ‘unicorn’. She applies Saul Kripke's fresh views about empty natural kinds to ‘god’. Metaphysically, says Kripshe, there are no possible worlds in which there are gods. Gods could not have existed, given that they do not actually exist and never did. Epistemologically, godlessness is an a posteriori discovery. Kripshe dismisses the gods in the same breath that she dismisses mermaids. Semantically, the perspective Kripshe finds most perspicacious, no counterfactual situation (...) |
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