The verb ‘to know’ can be used both in ascriptions of propositional knowledge and ascriptions of knowledge of acquaintance. In the formal epistemology literature, the former use of ‘know’ has attracted considerable attention, while the latter is typically regarded as derivative. This attitude may be unsatisfactory for those philosophers who, like Russell, are not willing to think of knowledge of acquaintance as a subsidiary or dependent kind of knowledge. In this paper we outline a logic of knowledge of acquaintance in (...) which ascriptions like ‘Mary knows Smith’ are regarded as formally interesting in their own right, remaining neutral on their relation to ascriptions of propositional knowledge. The resulting logical framework, which is based on Hintikka’s modal approach to epistemic logic, provides a fresh perspective on various issues and notions at play in the philosophical debate on acquaintance. (shrink)

This paper has a narrow and a broader target. The narrow target is a particular version of what I call the mental-files conception of singular thought, proposed by Robin Jeshion, and known as cognitivism. The broader target is the MFC in general. I give an argument against Jeshion's view, which gives us preliminary reason to reject the MFC more broadly. I argue Jeshion's theory of singular thought should be rejected because the central connection she makes between significance and singularity does (...) not hold. However, my argument grants Jeshion's claim that there is a connection between significance and file-thinking. The upshot is not only that we have reason to reject Jeshion's significance constraint on singular thought, but that we have reason to question the connection made by MFC proponents between file-thinking and singularity. (shrink)

This book is both an introduction to and a research work on Meinongianism. “Meinongianism” is taken here, in accordance with the common philosophical jargon, as a general label for a set of theories of existence – probably the most basic notion of ontology. As an introduction, the book provides the first comprehensive survey and guide to Meinongianism and non-standard theories of existence in all their main forms. As a research work, the book exposes and develops the most up-to-date Meinongian theory (...) (called modal Meinongianism), applies it to specific fields, and discusses its open problems. Part I of the book provides a historical introduction to, and critical discussion of, the dominant philosophical view of existence: the “Kantian-Fregean-Quinean” perspective. Part II is the full-fledged introduction to the Meinongian theories of existence as a real property of individuals: after starting with the so-called naïve Meinongian conception and its problems, it provides a self-contained presentation of the main neo-Meinongian proposals, and a detailed discussion of their strengths and weaknesses. Part III develops a specific neo-Meinongian theory of existence employing a model-theoretic semantic framework. It discusses its application to the ontology and semantics of fictional objects, and its open problems. The methodology of the book follows the most recent trends in analytic ontology. In particular, the meta-ontological point of view is largely privileged. (shrink)

The Property Theory of attitudes holds that the contents of mental states --- especially de se states --- are properties. The "nonexistence problem" for the Property Theory holds that the theory gives the wrong consequences as to which worlds "fit" which mental states: which worlds satisfy desires, make beliefs true, and so on. If I desire to not exist, since there is no world where I have the property of not existing, my desire is satisfied in no worlds. In this (...) paper I argue that the problem can be solved with a suitable account of how properties as mental states fit worlds. The solution relies on a distinction between to kinds of property-instantiation at worlds inspired by Fine's distinction between "inner" and "outer" truth. (shrink)

The apparently obviously true doctrine of opacity has been thought to be inconsistent with two others, to which many philosophers of language are also attracted: the referentialist account of the semantics of proper names and indexicals, on the one hand, and the principle of semantic innocence, on the other. I discuss here one of the most popular strategies for resolving the apparent inconsistency, namely Mark Richard’s theory of belief ascriptions, and raise three problems for it. Finally, I propose an alternative (...) theory of the semantics of belief-ascribing sentences that clearly avoids the three problems that trouble Richard’s theory, and advocate it as the best available strategy for resolving the apparent inconsistency between the doctrine of opacity, referentialism, and the principle of semantic innocence. (shrink)

A tacit assumption in the literature devoted to singular thought is that singular thought constitutes a unitary phenomenon, and so a correct account of it must encompass all instances. In this essay, I argue against such a unitary account. The superficial feature of singularity might result from ver y different deep-level phenomena. Following Taylor (2010) and Crane (2013), I distinguish between the referential fitness and the referential success of a thought. I argue that facts responsible for referential fitness (e.g., mental (...) files or individual concepts), as well as facts responsible for referential success (e.g., acquaintance conditions on referential success), are relevant in explaining the data pertaining to a theory of singular thought. What makes this approach particularly attractive is that there are good independent reasons to introduce both kinds of facts in theorizing about thought. (shrink)

How should one understand knowledge-wh ascriptions? That is, how should one understand claims such as ‘‘I know where the car is parked,’’ which feature an interrogative complement? The received view is that knowledge-wh reduces to knowledge that p, where p happens to be the answer to the question Q denoted by the wh-clause. I will argue that knowledge-wh includes the question—to know-wh is to know that p, as the answer to Q. I will then argue that knowledge-that includes a contextually (...) implicit question. I will conclude that knowledge is a question-relative state. Knowing is knowing the answer, and whether one knows the answer depends (in part) on the question. (shrink)

The paper is in two parts. In Part I, a semantics for embedded and query uses of interrogatives is put forward, couched within a situation semantics framework. Unlike many previous analyses,questions are not reductively analysed in terms of their answers. This enables us to provide a notion of ananswer that resolves a question which varies across contexts relative to parameters such as goals and inferential capabilities. In Part II of the paper, extensive motivation is provided for an ontology that distinguishes (...) propositions, questions, and facts, while at the same time the semantics provided captures an important commonality between questions and propositions: factsprove propositions andresolve questions. This commonality is exploited to provide an explanation for why predicates such as know carry presuppositions such as factivity and for a novel account of the behaviour of adverbially modified predicates with interrogative, declarative and fact-nominal arguments. (shrink)

In this dissertation I attempt to develop a better understanding of knowledge and belief. In Chapter 1 I offer an analysis of knowledge-wh . I argue that knowledge-wh ascriptions express that a subject stands in the knowledge relation to a question--where to stand in this knowledge relation to a question is to know an answer to the question. Additionally I adopt a contextualist picture of knowledge- wh . I raise some problems for invariantism about knowledge- wh and I argue that (...) contextualism about knowledge-wh fits nicely with a very natural understanding of the semantics of interrogatives, and the nature of questions. In Chapter 2 consider whether knowledge-how is importantly different from knowledge-wh . I argue that 'knows how' is ambiguous, but on one sense knowledge-how ascriptions should be treated just like the other knowledge ascriptions with interrogative complements. Hence this type of knowledge-how is not fundamentally distinct from knowledge-wh . In Chapter 3 I reconsider various theories about knowledge and knowledge- that ascriptions in light of our conclusions about knowledge- wh ascriptions. It seems that doing so can help adjudicate between contextualism and invariantism about knowledge-that and may help determine which form of contextualism about knowledge-that is the most plausible. In Chapter 4 I consider whether there is some fact about the nature of the attitudes that determines the verb's complement selection. Some have suggested that the embedding behavior of attitude verbs is correlated with the factivity of the attitude verb. I evaluate this suggestion and the possible explanations for the embedding behavior of the various attitude verbs. I attempt to determine the extent to which the factivity of verbs is correlated with their embedding behavior and I attempt to explain why factivity plays such an important role. I argue that these facts can provide important insights into the nature of the attitudes. In Chapter 5 I explore the way in which knowledge and action are related in an important way. I consider the claim that it is appropriate to treat the proposition that p as a reason for action if and only if you know that p . I first present and explain the principle. Next I consider some objections to the proposal, and I argue that none of these objections is successful. I claim that the contrastivist, in particular, has several moves available in the face of the alleged problems with this Reason-Knowledge principle. (shrink)

Some worry that semantic externalism is incompatible with knowing by introspection what content your thoughts have. In this paper, I examine one primary argument for this incompatibilist worry, the slow-switch argument. Following Goldberg , I construe the argument as attacking the conjunction of externalism and “skeptic immune” knowledge of content, where such knowledge would persist in a skeptical context. Goldberg, following Burge :649–663, 1988), attempts to reclaim such knowledge for the externalist; however, I contend that all Burge-style accounts vindicate that (...) a subject can introspectively know that she is thinking that “water is wet.” They do not yet show how a subject can introspectively know what she is thinking—which is the distinctive type of knowing at issue in the slow-switch argument. Nonetheless, I subsequently amend the Burge-style view to illustrate how an externalist can introspectively “know-what” content her thought has, and know it in a skeptic immune manner, despite what the slow-switch argument may suggest. For one, I emphasize that “knowing what” can be ontologically non-committal . For another, following Boer and Lycan , I stress that “knowing what” is purpose-relative–and for at least some purposes, it seems possible for the externalist to “know what” content her thought has, even if skeptical hypotheses about XYZ are relevant. (shrink)