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The fallacy of ignoring qualifications, or secundum quid et simpliciter, is a deceptive strategy that is pervasive in argumentative dialogues, discourses, and discussions. It consists in misrepresenting an utterance so that its meaning is broadened, narrowed, or simply modified to pursue different goals, such as drawing a specific conclusion, attacking the interlocutor, or generating humorous reactions. The “secundum quid” was described by Aristotle as an interpretative manipulative strategy, based on the contrast between the “proper” sense of a statement and its (...) |
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The analysis of multimodal argumentation in advertising is a crucial and problematic area of research. While its importance is growing in a time characterized by images and pictorial messages, the methods used for interpreting and reconstructing the structure of arguments expressed through verbal and visual means capture only isolated dimensions of this complex phenomenon. This paper intends to propose and illustrate a methodology for the reconstruction and analysis of “double-mode” arguments in advertisements, combining the instruments developed in social semiotics, pragmatics, (...) |
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A common deflationary tendency has emerged recently in both philosophical accounts and comparative animal studies concerned with how subjects understand the actions of others. The suggestion emerging from both arenas is that the default mechanism for understanding action involves only a sensitivity to the observable, behavioural (non-mental) features of a situation. This kind of ‘smart behaviour reading’ thus suggests that, typically, predicting or explaining the behaviour of conspecifics does not require seeing the other through the lens of mental state attribution. (...) |
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A standard objection to so-called ‘minimal semantics’ (Borg 2004, 2012, Cappelen and Lepore 2005) is that minimal contents are explanatorily redundant as they play no role in an adequate account of linguistic communication (those making this objection include Levinson 2000, Carston 2002, Recanati 2004). This paper argues that this standard objection is mistaken. Furthermore, I argue that seeing why the objection is mistaken sheds light both on how we should draw the classic Gricean distinction between saying and implicating, and how (...) |
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The Holy Scriptures can be considered a specific kind of normative texts, whose use to assess practical moral cases requires interpretation. In the field of ethics, this interpretative problem results in the necessity of bridging the gap between the normative source – moral precepts – and the specific cases. In the history of the Church, this problem was the core of the so-called casuistry, namely the decision-making practice consisting in applying the Commandments and other principles of the Holy Scriptures to (...) |
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According to contextualists, communication has to do with pragmatically adjusted content, not with conventional meaning. This pragmatic content is sometimes identified with speaker meaning or with the thought the speaker intends to express. I will argue that given the sociolinguistic role of utterance content—the fact it provides reasons for action, liabilities and entitlements—locutionary content should not be modelled as a variety of speaker meaning. |
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It is often possible to know what a speaker intends to communicate without knowing what they intend to say. In such cases, speakers need not intend to say anything at all. Stanley and Szabó's influential survey of possible analysis of quantifier domain restriction is, therefore, incomplete and the arguments made by Clapp and Buchanan against Truth Conditional Compositionality and propositional speaker-meaning are flawed. Two theories should not always be viewed as incompatible when they associate the same utterance with different propositions, (...) |
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What distinguishes full-on stating a proposition from merely communicating it? For instance, what distinguishes claiming/asserting/saying that one has never smoked crack cocaine from merely implying/conveying/hinting this? The enormous literature on ‘assertion’ provides many approaches to distinguishing stating from, say, asking and commanding: only the former aims at truth; only the former expresses one's belief; etc. But this leaves my question unanswered, since in merely communicating a proposition one also aims at truth, expresses a belief, etc. My aim is not to (...) |
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Across a series of seminal works, Ruth Millikan has produced a compelling and comprehensive naturalised account of content. With respect to linguistic meaning, her ground breaking approach has been to analyse the meaning of a linguistic term via the function it performs which has been responsible for securing the term’s survival. This way of looking at things has significant repercussions for a number of recent debates in philosophy of language. This paper explores these repercussions through the lens of what is (...) |
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In 'Local pragmatics in a Gricean framework', Mandy Simons argues that, contrary to the received view, it is possible to accommodate local pragmatic effects utilising just the mechanisms for pragmatic reasoning provided by Grice. Although I agree with this overarching claim, this paper argues that we need to be careful in our understanding of 'what is said', and the nature of communicated content in general, when deciding between local and global accounts of pragmatic effects. |
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I defend the claim that it is possible for thoughts to be context-sensitive. Assuming that a thought is a sentence of Mentalese and content is a function from indices to truth-values, then a thought, T, is context-sensitive IFF at least one of the following three conditions are met: T exhibits character-underdeterminacy, where T is character underdetermined iff a component of T makes an explicit reference to the context to establish content. T exhibits type-underdeterminacy, where T is type underdetermined iff there (...) |
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