This chapter reviews the major contributions of Donald Davidson to philosophy in the 20th century.

In this paper we explain our pretense account of truth-talk and apply it in a diagnosis and treatment of the Liar Paradox. We begin by assuming that some form of deflationism is the correct approach to the topic of truth. We then briefly motivate the idea that all T-deflationists should endorse a fictionalist view of truth-talk, and, after distinguishing pretense-involving fictionalism (PIF) from error- theoretic fictionalism (ETF), explain the merits of the former over the latter. After presenting the basic framework (...) of our PIF account of truth-talk, we demonstrate a few advantages it offers over T-deflationist accounts that do not explicitly acknowledge pretense at work in the discourse. In turning to the Liar Paradox, we explain how the quasi-anaphoric functioning that our account attributes to truth-talk provides a diagnosis of the Liar Paradox (and other instances of semantic pathology) as having no content—in the sense of not specifying any of what we call M-conditions. At the same time, however, we vindicate the intuition that we can understand liar sentences, thereby avoiding one standard objection to “meaningless strategy” responses to the Liar Paradox. With this diagnosis in place, we then, by way of treatment, introduce a new predicate, ‘semantically defective’, and show how the explanation we give for its application allows for a consistent, yet revenge-immune, (dis)solution of the Liar Paradox, and semantic pathology generally. (shrink)

This anthology of the very latest research on truth features the work of recognized luminaries in the field, put together following a rigorous refereeing process. Along with an introduction outlining the central issues in the field, it provides a unique and unrivaled view of contemporary work on the nature of truth, with papers selected from key conferences in 2011 such as Truth Be Told, Truth at Work, Paradoxes of Truth and Denotation and Axiomatic Theories of Truth. Studying the nature of (...) the concept of ‘truth’ has always been a core role of philosophy, but recent years have been a boom time in the topic. With a wealth of recent conferences examining the subject from various angles, this collection of essays recognizes the pressing need for a volume that brings scholars up to date on the arguments. Offering academics and graduate students alike a much-needed repository of today’s cutting-edge work in this vital topic of philosophy, the volume is required reading for anyone needing to keep abreast of developments, and is certain to act as a catalyst for further innovation and research. (shrink)

Radical interpretation is used by Davison in his linguistic theory not only as an interesting thought experiment but also a general pattern that is believed to be able to give an essential and general account of linguistic interpretation. If the principle of charity is absolutely necessary to radical interpretation, it becomes, in this sense, a general methodological principle. However, radical interpretation is a local pattern that is proper only for exploring certain interpretation in a specific case, and consequently the principle (...) of charity is an applicable principle in the limited scope. It is neither the case that every linguistic interpretation is in nature radical nor that the principle of charity is the primary and fundamental principle for all linguistic interpretation as Davidson believes. (shrink)

In this paper, I briefly outline the notion of a truth-conditional meaning-theory and introduce two prominent problems it faces. The“extensionality problem” arises because not all correct specifications of truth-conditions are meaning-giving. The “explanatory problem”concerns the extent to which truth-conditional meaning-theories can contribute to the task of clarifying the nature of linguistic meaning.The “principle of humanity” is supposed to resolve both issues simultaneously. I argue that it fails to do so.

An investigation into what kind of knowledge is necessary for interpretation is an important research project for the two fields of the theory of meaning and epistemology, through which they are combined. By examining the two basic requirements for a theory on the interpretation of language drafted by Donald Davidson, this paper analyzes several kinds of knowledge which are necessary for interpretation. The goal is to explore the knowledge of radical interpretation and the distinctions and connections between this knowledge and (...) radical translation and Convention-T, thus revealing its characteristics and possibility to interpretation. (shrink)

Several philosophers have maintained in recent years that the endurance/perdurance debate is merely verbal: these prima facie distinct theories of objects’ persistence are in fact metaphysically equivalent, they claim. The present paper challenges this view. Three proposed translation schemes are examined; all are shown to be faulty. In the process, constructive reasons for regarding the debate as a substantive one are provided. It is also suggested that the theories may have differing practical implications.

Imperatives cannot be true or false, so they are shunned by logicians. And yet imperatives can be combined by logical connectives: "kiss me and hug me" is the conjunction of "kiss me" with "hug me". This example may suggest that declarative and imperative logic are isomorphic: just as the conjunction of two declaratives is true exactly if both conjuncts are true, the conjunction of two imperatives is satisfied exactly if both conjuncts are satisfied—what more is there to say? Much more, (...) I argue. "If you love me, kiss me", a conditional imperative, mixes a declarative antecedent ("you love me") with an imperative consequent ("kiss me"); it is satisfied if you love and kiss me, violated if you love but don't kiss me, and avoided if you don't love me. So we need a logic of three -valued imperatives which mixes declaratives with imperatives. I develop such a logic. (shrink)

One major fault line in foundational theories of cognition is between the so-called “representational” and “non-representational” theories. Is it possible to formulate an intermediate approach for a foundational theory of cognition by defining a conception of representation that may bridge the fault line? Such an account of representation, as well as an account of correspondence semantics, is offered here. The account extends previously developed agent-based pragmatic theories of semantic information, where meaning of an information state is defined by its interface (...) role, to a theory that accommodates a notion of representation and correspondence semantics. It is argued that the account can be used to develop an intermediate approach to cognition, by showing that the major sources of tension between “representational” and “non-representational” theories may be eased. (shrink)

It is a common view that radical contextualism about linguistic meaning is incompatible with a compositional explanation of linguistic comprehension. Recently, some philosophers of language have proposed theories of 'pragmatic' compositionality challenging this assumption. This paper takes a close look at a prominent proposal of this kind due to François Recanati. The objective is to give a plausible formulation of the view. The major results are threefold. First, a basic distinction that contextualists make between mandatory and optional pragmatic processes needs (...) to be revised. Second, the pragmatic theory can withstand a Davidsonian objection only by rejecting the importance of a distinction between primitive and non-primitive semantic items. Thirdly, however, the theory is now open to a worry about how it should be understood: either the theory consists in a very broad functionalist generalization about communication, which makes it explanatorily inert, or it boils down to a highly particularist view about linguistic meaning. Finally, I argue that Recanati's notion of 'occasion meaning' is problematic and suggest replacing it with the notion of speaker meaning, which is explanatorily more basic. (shrink)

Historians must be sensitive to the alienness of the past. Insofar as they are concerned with their actors’ reasoning, they must (through open-minded empirical investigation) find out how their actors thought, and not assume that they thought like us. This is familiar historiographical advice, but pushed too far it can be brought to conflict with rather weak assumptions about what historians must presuppose if they are to interpret their actors at all. The present paper sketches those assumptions, and argues that (...) the influential ‘Strong Program’ in the Sociology of Scientific Knowledge (SSK) falls foul of them. We do not argue from the correctness of the assumptions to the falsity of SSK. Rather, we note the incompatibility, and then show how SSK theorists’ tendency to take interpretation for granted blinds them—and perhaps their readers—to the existence of the conflict. (shrink)

The topic of this article is the dependency or, maybe, the interdependency of rationality and self-knowledge. Here two questions may be distinguished, viz. (1) whether being rational is a necessary condition for a creature to have self-knowledge, and (2) whether having self-knowledge is a necessary condition for a creature to be rational. After a brief explication of what I mean by self-knowledge, I deal with the first question. There I defend the Davidsonian position, according to which rationality is, indeed, a (...) necessary condition for self-knowledge. In addition, I distinguish two aspects of rationality which I call basic and local rationality. After that I concentrate on the second question for the remaining larger part of this article. Here I proceed in two stages: first I examine whether self-knowledge is necessary for basic rationality, and then whether it is necessary for local rationality. (shrink)

Author’s response to critical essays by Brian Weatherson, Alex Byrne, and Stephen Yablo on Philosophical Analysis in the Twentieth Century, Volume 2 The Age of Meaning.

According to the orthodox account of meaning and translation in the literature, meaning is a property of expressions of a language, and translation is a matching of synonymous expressions across languages. This linguistic account of translation gives rise to well-known skeptical conclusions about translation, objectivity, meaning and truth, but it does not conform to our best translational practices. In contrast, I argue for a textual account of meaning based on the concept of a TEXT-TYPE that does conform to our best (...) translational practices. With their semantic function in view, text-types are Archimedean points for their respective disciplines. The text-type of philosophy is no exception. Culture-transcendent conceptual analysis can proceed on firm footing without having to deny the reality of radical cultural and linguistic difference by treating components of text-types as the concepts to be analyzed. Analyses of central philosophical concepts are provided as a means of adjudicating philosophical controversy. (shrink)

Moore's Open Question Argument has been heavily debated ever since it was presented over 100 years ago. In the current paper, it is argued that for the realist, and contrary to the received view by many theorists in the debate, the argument in fact lends strong support for non-naturalism. In particular, David Brink's naturalist defense utilizing direct reference theory is scrutinized. It is argued that an application of direct reference to moral kinds, rather than defusing the Open Question Argument, actually (...) underscores the non-naturalist conclusion. The naturalist argument depends heavily on the analogue between natural kinds and moral kinds. It is argued that the Open Question Argument provides prima facie evidence against the idea that moral kinds are natural kinds, and that the naturalist arguments do not overturn this evidence. Moreover, it is argued that similar reasons to those which render direct reference unviable for moral terms also meet two further potential objections against the Open Question Argument, and it is concluded that the argument carries considerable force against the moral naturalist. (shrink)

Toward a Metaphysics of Culture provides an initial, minimal, and original analysis of the concept of uniquely enlanguaged cultures of the human world and of the distinctive metaphysical features of whatever belongs to the things of that world: preeminently, persons, language, actions, artworks, products, history, practices, institutions, and norms. Emphasis is placed on the artifactual and hybrid nature of persons, naturalistic and post-Darwinian evolutionary considerations, and the bearing of the account on a range of disputed inquiries largely centered on the (...) relationship between physical nature and human culture and between the natural and human sciences. The schema offered lays a foundation for a closer analysis of the human mind, cognition, interpretation, nomologicality, normativity, intentionality, realism, and related matters. The central thesis advances the heterodox notion, congruent with post-Darwinian studies in paleoanthropology, that the human person is a natural artifact, a functional transform of the primate members of Homo sapiens, by way of a complexly intertwined biological and encultured evolution, primarily dependent on the invention, transmission, and mastery of true language and the novel hybrid abilities that that makes possible. The emergence of persons is taken to be the obverse side of the mastery of language itself. (shrink)

This paper outlines new work in cross-cultural psychology largely drawn from Nisbett, Choi, and Smith (Cognition, 65, 15–32, 1997); Nisbett, Peng, Choi, & Norenzayan, Psychological Review, 108(2), 291–310, 2001; Nisbett, The Geography of Thought: How Asians and Westerners Think Differently...and Why. New York: Free Press 2003), Ji, Zhang and Nisbett (Journal of Personality and Social Psychology, 87(1), 57–65, 2004), Norenzayan (2000) and Peng (Naive Dialecticism and its Effects on Reasoning and Judgement about Contradiction. University of Michigan, Ann Arbor, Michigan 1997) (...) Peng and Nisbett (Cross-Cultural Similarities and Differences in the Understanding of Physical Causality. Paper presented at the Science and Culture: Proceedings of the Seventh Interdisciplinary Conference on Science and Culture, Frankfort, K. Y. 1996), and Peng, Ames, & Knowles (Culture and Human Inference: Perspectives from three traditions. In: D. Matsumoto (Ed.), Handbook of Cross-Cultural Psychology (pp. 1–2). Oxford: Oxford University Press 2000). The paper argues that the findings on cultural influences on inference-making have implications for teaching and education generally, and specifically for the debate on conceptions and misconceptions of Asian students studying in western tertiary institutions around the world. The position defended is that, while there seems to be compelling empirical evidence for intercultural differences in thought patterns, these patterns are, for the most part, insignificant in everyday exchanges, though language and culture might subtlety modulate our inference-making at the margins. Linguistic determinism however is not defended. Nonetheless, the evidence provides food for thought, and it needs to inform the recent debates about international students studying overseas. (shrink)

Category mistakes are sentences such as ‘Colourless green ideas sleep furiously’ or ‘The theory of relativity is eating breakfast’. Such sentences are highly anomalous, and this has led a large number of linguists and philosophers to conclude that they are meaningless (call this ‘the meaninglessness view’). In this paper I argue that the meaninglessness view is incorrect and category mistakes are meaningful. I provide four arguments against the meaninglessness view: in Sect. 2, an argument concerning compositionality with respect to category (...) mistakes; in Sect. 3 an argument concerning synonymy facts of category mistakes; in Sect. 4 concerning embeddings of category mistakes in propositional attitude ascriptions; and in Sect. 5 concerning the uses of category mistakes in metaphors. Having presented these arguments, in Sect. 6 I briefly discuss some of the positive motivations for accepting the meaninglessness view and argue that they are unconvincing. I conclude that the meaninglessness view ought to be rejected. (shrink)

This is a review of Kathrin Gluer's Donald Davidson: A Short Introduction. A dispute about the grounding of the Principle of Charity is discussed, and some resources Davidson has for responding to a criticism of his theory of action.

In this paper, we defend Davidson's program in truth-theoretical semantics against recent criticisms by Scott Soames. We argue that Soames has misunderstood Davidson's project, that in consequence his criticisms miss the mark, that appeal to meanings as entities in the alternative approach that Soames favors does no work, and that the approach is no advance over truth-theoretic semantics.

We take it that Brandom’s sense of the geography is that our way of proceeding is more or less the first and his is more or less the second. But we think this way of describing the situation is both unclear and misleading, and we want to have this out right at the start. Our problem is that we don’t know what “you start with” means either in formulations like “you start with the content of words and proceed to the (...) content of sentences” or in formulations like “you start with the content of sentences and you proceed to the content of words.” Brandom’s official view seems to be that he’s talking about explanatory priorities (see the preceding quote); but we think that can’t really be what he has in mind, and we can’t find any alternative interpretation that seems plausible. Speaking just for ourselves, we’re inclined towards a relatively pragmatic view of explanation; what explanation we should “start with” depends, inter alia, on what it’s an explanation of and whom it’s an explanation for. But, in any case, we would have thought that explanatory priority is of more than heuristic interest only if it reflects a priority of some other kind: ontological, semantical, psychological, or whatever. In talking about what one “starts with”, Brandom must be claiming more than. (shrink)

I explore how gender can shape the pragmatics of speech. In some circumstances, when a woman deploys standard discursive conventions in order to produce a speech act with a specific performative force, her utterance can turn out, in virtue of its uptake, to have a quite different force—a less empowering force—than it would have if performed by a man. When members of a disadvantaged group face a systematic inability to produce a specific kind of speech act that they are entitled (...) to perform—and in particular when their attempts result in their actually producing a different kind of speech act that further compromises their social position and agency—then they are victims of what I call discursive injustice. I examine three examples of discursive injustice. I contrast my account with Langton and Hornsby's account of illocutionary silencing. I argue that lack of complete control over the performative force of our speech acts is universal, and not a special marker of social disadvantage. However, women and other relatively disempowered speakers are sometimes subject to a distinctive distortion of the path from speaking to uptake, which undercuts their social agency in ways that track and enhance existing social disadvantages. (shrink)

Donald Davidson's explanation of first-person authority turns on an ingenious account of speakers' knowledge of meaning. It nonetheless suffers from a structural defect and yields, at best, expressive know-how for speakers. I argue that an expressivist strand already latent in Davidson's paratactic treatment of the semantics of belief attribution can be exploited to repair the defect, and so to yield a plausible account of first-person authority.

Strawson contends that the proper subject matter of a theory of meaning includes what is meant on an occasion of utterance. If his contention is correct, it rules out a recent proposal that Davidsonian semantic theory should limit its scope so that it does not capture the extension of what is meant or what is said. In this paper, I reject Strawson's arguments for his contention. Despite the persuasive ring of his claim that the essential character of linguistic rules is (...) that they are rules for communicating, his case remains unproven. (shrink)

Floridi’s ontocentric ethics is compared with Spinoza’s ethical and metaphysical system as found in the Ethics. Floridi’s is a naturalistic ethics where he argues that an action is right or wrong primarily because the action does decrease the ‹entropy’ of the infosphere or not. An action that decreases the amount entropy of the infosphere is a good one, and one that increases it is a bad one. For Floridi, ‹entropy’ refers to destruction or loss of diversity of the infosphere, or (...) the total reality consisting of informational objects. The similarity with Spinoza is that both philosophers refer to basic reality as a foundation for normative judgments. Hence they are both ethical naturalists. An interpretation of both Floridi and Spinoza is offered that might begin to solve the basic problems for any naturalistic ethics. The problems are how a value theory that is based on metaphysics could maintain normative force and how normative force could be justified when there appear to be widely differing metaphysical systems according to the many cultural traditions. I argue that in Spinoza’s and presumably in Floridi’s system, there is no separation between the normative and the natural from the beginning. Normative terms derive their validity from their role in referring to action that leads to a richer and fuller reality. As for the second problem, Spinoza’s God is such that He cannot be fully described by mere finite intellect. What this translates to the contemporary situation of information ethics is that there are always bound to be many different ways of conceptualizing one and the same reality, and it is the people’s needs, goals and desires that often dictate how the conceptualizing is done. However, when different groups of people interact, these systems become calibrated with one another. This is possible because they already belong to the same reality. (shrink)

Donald Davidson used triangulation to do everything from explicate psychological and semantic externalism, to attack relativism and skepticism, to propose conditions necessary for thought and talk. At one point Davidson tried to bring order to these remarks by identifying three kinds of triangulation, each operative in a different situation. Here I take seriously Davidson’s talk of triangular situations and extend it. I start by describing Davidson’s situations. Next I establish the surprising result that considerations from one situation entail the possibility (...) that at any one time one language is partially untranslatable into another. Because the possibility is time-indexed, it need not conflict with Davidson’s own argument against the possibility of untranslatability. I derive the result, not to indict Davidson, but to propose a new kind of triangulation, the reconciliation of untranslatability, which I investigate. Insofar as triangulation is central to Davidson’s views, getting a handle on his various triangular situations is key to getting a handle on his contributions to philosophy. Insofar as those contributions have enriched our understanding of how language, thought, and reality interrelate, extending Davidson’s model promises to extend our understanding too. (shrink)

Philosophers disagree about how meaning connects with history. Donald Davidson, who helped deepen our understanding of meaning, even disagreed with himself. As Ernest Lepore and Kirk Ludwig note, Davidson’s account of radical interpretation treats meaning as ahistorical; his Swampman thought experiment treats it as historical. Here I show that while Lepore and Ludwig are right that Davidson’s views are in tension, they are wrong about its extent. Unbeknownst to them, Davidson’s account of radical interpretation and Swampman thought experiment both rely—in (...) different ways—on the same model of triangulation.I revise one of those ways to resolve the tension within Davidson’s views. I close by detailing what role history should play in Davidson’s views overall. (shrink)

Philip Pettit has argued that all semantically basic terms are learned in response to ostended examples and all non-basic terms are defined via them. Michael Smith and Daniel Stoljar maintain that this “global response-dependence” entails noumenalism, the thesis that reality possesses an unknowable, intrinsic nature. Surprisingly Pettit acknowledges this, contending instead that his noumenalism, like Kant’s, can be construed ontologically or epistemically. Moreover, Pettit insists, construing his noumenalism epistemically renders it unproblematic. The article shows that construing noumenalism epistemically prevents Pettit (...) from knowing whether members of different communities respond to different properties in the world or the same properties differently. Pettit then faces a trilemma. He can construe noumenalism ontologically and confront Smith and Stoljar’s charge. He can construe noumenalism epistemically and confront the author’s charge. Or he can reject global response-dependence. After explaining why Pettit should choose the middle horn, the article closes with lessons about global response-dependence generally. (shrink)

Abstract Thomas Kuhn is the most famous historian and philosopher of science of the last century. He is also among the most controversial. Since Kuhn's death, his corpus has been interpreted, systematized, and defended. Here I add to this endeavor in a novel way by arguing that Kuhn can be interpreted as a global response-dependence theorist. He can be understood as connecting all concepts and terms in an a priori manner to responses of suitably situated subjects to objects in the (...) world. Further, I claim, this interpretation is useful for three reasons. First, it allows us to systematize and defend Kuhn's views. We can therefore better appreciate him as a thinker in his own right. Second, it deepens our understanding of both the uniqueness of Kuhn's views and the continuity of those views with those of others. We can therefore better appreciate his place in history. And third, as I explain in the paper, my interpretation affords us the only example of an ethnocentric global response-dependence theory. We can therefore better appreciate the versatility of response-dependence itself. (shrink)

Some opponents of the incommensurability thesis, such as Davidson and Rorty, have argued that the very idea of incommensurability is incoherent and that the existence of alternative and incommensurable conceptual schemes is a conceptual impossibility. If true, this refutes Kuhnian relativism and Kantian scepticism in one fell swoop. For Kuhnian relativism depends on the possibility of alternative, humanly accessible conceptual schemes that are incommensurable with one another, and the Kantian notion of a realm of unknowable things-in-themselves gives rise to the (...) possibility of humanly inaccessible schemes that are incommensurable with even our best current or future science. In what follows we argue that the possibility of incommensurability of either the Kuhnian or the Kantian variety is inescapable and that this conclusion is forced upon us by a simple consideration of what is involved in acquiring a concept. It turns out that the threats from relativism and scepticism are real, and that anyone, including Davidson himself, who has ever defended an account of concept acquisition is committed to one or the other of these two possibilities.1. (shrink)

W. V. Quine famously argues that though all knowledge is empirical, mathematics is entrenched relative to physics and the special sciences. Further, entrenchment accounts for the necessity of mathematics relative to these other disciplines. Michael Friedman challenges Quine’s view by appealing to historicism, the thesis that the nature of science is illuminated by taking into account its historical development. Friedman argues on historicist grounds that mathematical claims serve as principles constitutive of languages within which empirical claims in physics and the (...) special sciences can be formulated and tested, where these mathematical claims are themselves not empirical but conventional. For Friedman, their conventional, constitutive status accounts for the necessity of mathematics relative to these other disciplines. Here I evaluate Friedman’s challenge to Quine and Quine’s likely response. I then show that though we have reason to find Friedman’s challenge successful, his positive project requires further development before we can endorse it. (shrink)

If it is possible to think that human life is temporal as a whole, and we can make sense of Wittgenstein’s claim that the psychological phenomena called ‘dispositions’ do not have genuine temporal duration on the basis of a distinction between dispositions and other mental processes, we need a compelling account of how time applies to these dispositions. I undertake this here by examining the concept of expectation, a disposition with a clear nexus to time by the temporal point at (...) which the expectation is satisfied. However, it seems that we cannot always identify the beginning of an expectation, and in a few cases, its end. If so, the reduction of expectations to neural events or accompanying feelings which spread over time in the usual way seems a hard enterprise, because these processes, much as other physical processes, have a definite and largely measurable time span. Only at a higher level, that is, as part of human life, expectation can be said to be temporal. (shrink)

Donald Davidson once suggested that a liar ?must intend to represent himself as believing what he does not?. In this paper I argue that, while Davidson was mistaken about lying in a few important respects, his main insight yields a very attractive definition of lying. Namely, you lie if and only if you say something that you do not believe and you intend to represent yourself as believing what you say. Moreover, I show that this Davidsonian definition can handle counter-examples (...) that undercut four prominent definitions of lying: viz., the traditional intend-to-deceive definition, Thomas Carson's definition, Don Fallis's definition, and Andreas Stokke's definition. (shrink)

According to expressivism, moral judgments are desire-like states of mind. It is often argued that this view is made implausible because it isn’t consistent with the conceivability of amoralists, i.e., agents who make moral judgments yet lack motivation. In response, expressivists can invoke the distinction between dispositional and occurrent desires. Strandberg (Am Philos Quart 49:81–91, 2012) has recently argued that this distinction does not save expressivism. Indeed, it can be used to argue that expressivism is false. In this paper I (...) argue that expressivism is a much more complex thesis than Strandberg assumes. Once these complexities are acknowledged, Strandberg’s arguments are rendered ineffective and expressivism rendered more plausible. (shrink)

Jürgen Habermas's recent challenge to secular citizens calling for greater inclusivity of religious justifications in the public sphere opens new epistemological debates that could benefit from the rich insights of feminist epistemologists. Despite certain theoretical tensions, there is some common ground between Habermas and recent work in feminist epistemology. Specifically, this article explores the shared interests between Habermas and one feminist theorist in particular, Miranda Fricker. I choose Fricker because her formulation of the epistemological and ethical hybrid virtues of testimonial (...) justice and hermeneutical justice provide efficacious theoretical and practical tools capable of deepening the epistemological basis of Habermas's challenge to secular citizens. After a detailed analysis of Habermas's and Fricker's respective epistemological positions, I argue that Fricker's analysis provides a rich framework for thinking through questions of power, identity, and credibility with respect to religious justifications in the public sphere. In conclusion, this article emphasizes the importance of fostering more robust and just epistemic communities capable of countering the social, political, and ethical injustices of epistemic disauthorization and marginalization. (shrink)

The work of Donaldson and Dunfee offers an example of how normative and descriptive approaches to business ethics can be integrated. We suggest that to be truly integrative, however, the theory should explore the processes by which such integration happens. We, therefore, sketch some preliminary thoughts that extend Integrative Social Contracts Theory by beginning to consider the process by which microsocial contracts are connected to hypernorms.

This article discusses R. G. Collingwood’s account of re-enactment and Donald Davidson’s account of radical translation. Both Collingwood and Davidson are concerned with the question “how is understanding possible?” and both seek to answer the question transcendentally by asking after the heuristic principles that guide the historian and the radical translator. Further, they both agree that the possibility of understanding rests on the presumption of rationality. But whereas Davidson’s principle of charity entails that truth is a presupposition or heuristic principle (...) of understanding, for Collingwood understanding rests on a commitment to internal consistency alone. Collingwood and Davidson diverge over the scope of the principle of charity because they have radically different conceptions of meaning. Davidson endorses an extensional semantics that links meaning with truth in the attempt to extrude intensional notions from a theory of meaning. Since radical translation rests on a truth-conditional semantics, it rules out the possibility that there may be statements that are intelligible even though based on false beliefs. Collingwood’s account of re-enactment, on the other hand, disconnects meaning from truth, thereby allowing for the possibility of understanding agents who have false beliefs. The paper argues, first, that Davidson’s account of radical translation rests on inappropriately naturalistic assumptions about the nature of understanding, and that Davidson commits this error because he develops his account of radical interpretation in response to an epistemological question that is motivated by a skeptical concern: “how can we know whether we have provided the correct interpretation?” Second, that in the twentieth century far too much philosophizing has been driven by epistemological concerns that have obscured attempts to provide adequate answers to the sort of conceptual question with which Collingwood is concerned, namely: “what does it mean to understand?”. (shrink)

The present paper is intended to analyse from a theoretical point of view the relationships between natural language and idiolects in the context of communication by means of the Davidson–Dummett controversy on the nature of language. I will explore from a pragmatic point of view the reliability of an alternative position inspired by the recent literalism/contextualism debate in philosophy of language in order to overcome some limitations of Dummett’s and Davidson’s perspectives on language, idiolects and communication.

Many standard definitions of ‘argument’ that recognise an ambiguity between its active and objective senses seek to subsume these in various ways into a single, composite whole. This, it is argued, glosses over the distinction instead of exploiting its elucidatory potential. Whilst optimistic about the prospects of theory integration, the paper recommends a methodology of differentiation as a first necessary step towards any such goal. It starts by assuming that ‘argument’ refers —simultaneously and independently— to two different things, making space (...) between them for a theory of argument based on the then necessary externality of the relation between them. (shrink)

Which concepts should we use to think and talk about the world and to do all of the other things that mental and linguistic representation facilitates? This is the guiding question of the field that we call ‘conceptual ethics’. Conceptual ethics is not often discussed as its own systematic branch of normative theory. A case can nevertheless be made that the field is already quite active, with contributions coming in from areas as diverse as fundamental metaphysics and social/political philosophy. In (...) this pair of papers, we try to unify the field, reflecting on its basic nature, structure, and methodology. (shrink)

This book is an inquiry into the philosophical concern with truth as one joint subject in philosophy of language and metaphysics and presents a theory of truth, substantive perspectivism (SP). Emphasizing our basic pre-theoretic understanding of truth (i.e., what is captured by the axiomatic thesis of truth that the nature of truth consists in capturing the way things are), and in the deflationism vs. substantivism debate background, SP argues for the substantive nature of non-linguistic truth and its notion’s indispensable substantive (...) explanatory role, both of which are not only intrinsically beyond what the linguistic function of the truth predicate can tell but are fundamentally related to the raison d’être of the truth predicate. Taking a holistic approach, SP endeavors to do justice to various reasonable perspectives, which are somehow contained in many competing accounts of truth, through a coordinate system: SP interprets such perspectives as distinct but related perspective-elaboration principles that distinctively (regarding distinct dimensions of the truth concern and/or for the sake of distinct purposes) elaborate, but are also unified by, the truth axiom thesis. To look at the issue from a broader vision, the book also takes a cross-tradition approach exploring the relationship between Daoist thinking of truth and thinking about truth in analytic philosophy.This book will enhance our systematic understanding of the issue through its holistic approach, broaden our vision on the issue via its cross-tradition approach, and enrich the conceptual and explanatory resources in treating the issue. (shrink)

This volume includes a target paper, taking up the challenge to revive, within a modern (formal) framework, a medieval solution to the Liar Paradox which did ...

The simulation hypothesis is a view of the nature of reality, suggesting that our world is likely a computer simulation created by an advanced civilization. In contrast, illusionism is a theory about the nature of phenomenal consciousness, arguing that phenomenal consciousness is an illusion and can be fully explained in physical terms. I argue that if our world is a simulated construct, illusionism could be incorrect. Specifically, even if our phenomenal experiences can be explained as illusionism suggests, advanced civilizations could (...) still create subjectively indistinguishable experiences by constructing a psychological system external to our world. Since we cannot determine which scenario we belong to, the illusionist explanation is not universally valid. Furthermore, I argue that even if the simulation hypothesis is impossible, illusionism remains flawed. Consequently, while the simulation hypothesis may function as a mere assumption, it exposes the inherent limitations of both illusionism and physicalism. (shrink)

My thesis reads Ernst Bloch’s materialist ontology with the aim of producing a utopian perspective on language’s materiality. As my Introduction outlines, set against the backdrop of a contemporary renewal in speculative philosophy, the present context is marked by a twofold limitation: (1) the perdurant marginalisation of Bloch’s form of utopian speculation, serving to couch contemporary materialism in thoroughly un-prospective tendencies; and (2), a relative failure of contemporary speculative philosophy to reflect on language, a failure attributable to the long drawn-out (...) dominance of post-structuralism’s linguistic form of relativism. To overcome these limitations I dedicate Chapter I of my thesis to expounding the core categories of Bloch’s materialism, casting a light on what I call its fundamental compositional structure: Incompleteness → Process → (possibility of an) Outfall, i.e. completion or arrival. In light of this, I argue that, placed within the horizon of Bloch’s materialism, incompleteness, process, and futural-directedness ought to be taken as cornerstones of language’s materiality. So as to better position what this means, in Chapter II a reading of the metaphysical Sens of Bloch’s materialism is given. There I consider Bloch’s materialism as a novel form of analogic metaphysics. Insofar as at the core of Bloch’s materialism there lies a metaphysical conception whereby being as such (e.g. Aristotle’s ontōs on) names an ultimate desire and not—pace the classical metaphysical tradition—an already existent beingness—a metaphysical conception Bloch proleptically terms the “ontology of not-yet being“—so then the essential dynamic of this materialism hinges on an incomplete analogy, for all things relate to that which is not-yet in existence; this not-yetness is the sustaining meaning of what is. In the final chapter I concretise my findings by turning to the question of language proper, reading “anacoluthon” as a speculative materialist figure of language which expressive this utopian analogic metaphysics. Anacoluthon denotes an interruption in syntactical flow (Greek: an-akóluthos, “not following“; German: Satzbruch, “sentence fracture/rupture“) and marginally features in Bloch’s corpus. But precisely because of its marginal status the figure possesses a real force in understanding language’s utopian materiality. Indeed, I read anacoluthia as expressive of the Blochian ontological composition. Anacoluthic discontinuities of speech are read as linguistic expressions of ontological incompleteness, ontological novelty, and ontological directedness to what is not yet. They linguistically express both the non-existence of ontological totality, but also, crucially, a real and open intending towards it: a utopian, creative, linguistically-based transgressiveness expressive of the world’s ontology. (shrink)

In the article we consider the relationship of traditional provisions of basic logical concepts and confront them with new and modern approaches to the same concepts. Logic is characterized in different ways when it is associated with syllogistics (referential – semantical model of logic) or with symbolic logic (inferential – syntactical model of logic). This is not only a difference in the logical calculation of (1) concepts, (2) statements, and (3) predicates, but this difference also appears in the treatment of (...) the calculative abilities of logical forms, the ontological-referential status of conceptual content and the inferential-categorical status of logical forms. The basic markers or basic ideas that separate ontologically oriented logic from categorically oriented logic are the (1) concept of truth, the (2) concept of meaning, the (3) concept of identity, and the (4) concept of predication. Here, this differences are explicitly demonstrated by the introduction of differential terminology. From this differential methodology follows a new set of characterizations of logic. (shrink)