The author presents and defends a general view about belief, and certain attributions of belief, with the intention of providing a solution to Saul Kripke's puzzle about belief. According to the position developed in the paper, there are two senses in which one could be said to have contradictory beliefs. Just one of these senses threatens the rationality of the believer; but Kripke's puzzle concerns only the other one. The general solution is then extended to certain variants of Kripke's original (...) puzzle, which have to do with belief attributions containing empty names and kind terms. (shrink)

Frege's theory of indirect contexts and the shift of sense and reference in these contexts has puzzled many. What can the hierarchy of indirect senses, doubly indirect senses, and so on, be? Donald Davidson gave a well-known 'unlearnability' argument against Frege's theory. The present paper argues that the key to Frege's theory lies in the fact that whenever a reference is specified (even though many senses determine a single reference), it is specified in a particular way, so that giving a (...) reference implies giving a sense; and that one must be 'acquainted' with the sense. It is argued that an indirect sense must be 'immediately revelatory' of its reference. General principles for Frege's doctrine of sense and reference are sated, for both direct and indirect quotation, to be understood iteratively. I also discuss Frege's doctrine of tensed and first person statements in the light of my analysis. The views of various other authors are examined. The conclusion is to ascribe to Frege an implicit doctrine of acquaintance similar to that of Russell. (shrink)

W.V.O. Quine's doctrines of the indeterminacy of translation and the inscrutability of reference are among the most famous and influential theses in philosophy in the past fifty years. Although by no means universally accepted, the arguments for them have been widely regarded as powerful challenges to our most fundamental beliefs about meaning and reference — including the belief that many of our words have meaning and reference in the sense in which we ordinarily understand those notions, as well as beliefs (...) about the particular things meant and referred to in specific cases, such as my belief that in the past my son Brian often referred with affection to his pet rabbit Bigwig. If Quine's doctrines, and the arguments for them, are correct, then beliefs such as these cannot be accepted as true.One might expect that with consequences like these Quine's theses would widely be regarded as obviously incorrect. (shrink)

§0. Alonzo Church's contributions to philosophy and to that most philosophical part of logic, intensional logic, are impressive indeed. He wrote relatively few papers actually devoted to specifically philosophical issues, as distinguished from related technical work in logic. Many of his contributions appear in reviews for The Journal of Symbolic Logic, and it can hardly be maintained that one finds there a “philosophical system”. But there occur a clearly articulated and powerful methodology, terse arguments, often of “crushing cogency”, and philosophical (...) observations of the first importance.Many of the less formal philosophical contributions center around questions concerning meaning, but there are important clarifications and insights into matters of the epistemology and ontology of the sciences, especially the formal sciences.1.1. The logistic method. Church's writings on philosophical matters exhibit an unwavering commitment to what he called the “logistic method”. The term did not catch on and now one would just speak of “formalization”. The use of these ideas is now so common and familiar among logicians and logically-oriented philosophers that they are simply taken for granted. But they deserve to be celebrated and re-emphasized, for there are philosophers who seriously underestimate and even consciously reject these techniques. (shrink)

Angle Grinder Man removes wheel locks from cars in London.1 He is something of a folk hero, saving drivers from enormous parking and towing fi nes, and has succeeded thus far in eluding the authorities. In spite of his cape and lamé tights, he is no fi ction; he’s a real person. By contrast, Pegasus, Zeus and the like are fi ctions. None of them is real. In fact, not only is each of them different from the others, all differ (...) from Angle Grinder Man. After all, Zeus throws thunderbolts but doesn’t remove boots from cars; unlike Superman, Angle Grinder Man couldn’t leap over a parked Mini, and all sightings suggest that he is a human being, not a horse. (shrink)

David Lewis and Laurence Nemirow claim that knowing what an experience is like is knowing-how, not knowing-that. They identify this know-how with the abilities to remember, imagine, and recognize experiences, and Lewis labels their view ‘the Ability Hypothesis’. The Ability Hypothesis has intrinsic interest. But Lewis and Nemirow devised it specifically to block certain anti-physicalist arguments due to Thomas Nagel and Frank Jackson . Does it?

Holmes exists is false. How can this be, when there is no one for the sentence to misdescribe? Part of the answer is that a sentence’s topic depends on context. The king of France is bald, normally unevaluable, is false qua description of the bald people. Likewise Holmes exists is false qua description of the things that exist; it misdescribes those things as having Holmes among them. This does not explain, though, how Holmes does not exist differs in cognitive content (...) from, say, Vulcan does not exist. Our answer builds on an observation of Kripke’s: even if Holmes exists, he is not in this room, for we were all born too late. (shrink)

I investigate when we can (rationally) have attitudes, and when we cannot. I argue that a comprehensive theory must explain three phenomena. First, being related by descriptions or names to a proposition one has strong reason to believe is true does not guarantee that one can rationally believe that proposition. Second, such descriptions, etc. do enable individuals to rationally have various non-doxastic attitudes, such as hope and admiration. And third, even for non-doxastic attitudes like that, not just any description will (...) allow it. I argue that we should think of attitude formation like we do (practical) choices among options. I motivate this view linguistically, extending "relevant alternatives'' theories of the attitudes to both belief and to the other, non-doxastic attitudes. Given a natural principle governing choice, and some important differences between doxastic and non-doxastic "choices'', we can explain these puzzling phenomena. (shrink)

Angle Grinder Man removes wheel locks from cars in London. He is something of a folk hero, saving drivers from enormous parking and towing fines, and has succeeded thus far in eluding the authorities. In spite of his cape and lamé tights, he is no fiction; he's a real person. By contrast, Pegasus, Zeus and the like are fictions. None of them is real. In fact, not only is each of them different from the others, all differ from Angle Grinder (...) Man. After all, Zeus throws thunderbolts but doesn't remove boots from cars; unlike Superman, Angle Grinder Man couldn't leap over a parked Mini, and all sightings suggest that he is a human being, not a horse. (shrink)

The aim of this paper is to survey a number of features which are constitutive of the Millian account of attitude-ascription and which I take to be irremediably defective. The features in question, some of which have not been fully appreciated, relate mainly to the failure of that account to accommodate certain fundamental aspects of our ordinary practise of attitude attribution. I take it that one’s definitive method of assessment of a given semantical theory consists in checking out whether or (...) not the theory is able to accommodate our pre-theoretical linguistic intuitions; to use Keith Donnellan’s phrase, such intuitions are the bottom line in philosophical argumentation about language. And I argue that the Millian appeal to modes of presentation taken both as semantically irrelevant and external to the singular contents believed, known, etc., as well as the associated pragmatic strategy employed to discard our ground-floor judgements, are insufficient to palliate the manifest implausibility of a number of Millian descriptions of our attitudes, especially descriptions of our second-order attitudes. (shrink)

'Internalism’ in ethics is a cluster of views according to which there is an ‘internal’ connection between moral obligations and either motivations or reasons to act morally; ‘externalism’ says that such connections are contingent. So described, the dispute between internalism and externalism may seem a technical debate of minor interest. However, the issues that motivate it include deep problems about moral truth, realism, normativity, and objectivity. Indeed, I think that some philosophers view externalism as undermining the ‘dignity’ of morality. They (...) might say that if morality needs an ‘external sanction’ - if the belief that one has an obligation is not sufficient motive or reason to do the right thing- then morality is debased in status. Even an arbitrary system of etiquette could attract an external sanction under appropriate conditions.Although I believe that the more interesting internalist theses are false, there are important truths that internalism is attempting to capture. The most important of these is the fact that moral judgments are intrinsically ‘normative’ or ‘choice-guiding,’ that they are, very roughly, relevant to action or choice because of their content. (shrink)

A first-person proposition is a proposition that only a single subject can assert or believe. When I assert ‘I am on fire’ I assert a first-person proposition that only I have access to, in the sense that no one else can assert or believe this proposition. This is in contrast to third-person propositions, which can be asserted or believed by anyone.

Angle Grinder Man removes wheel locks from cars in London.1 He is something of a folk hero, saving drivers from enormous parking and towing fi nes, and has succeeded thus far in eluding the authorities. In spite of his cape and lamé tights, he is no fi ction; he’s a real person. By contrast, Pegasus, Zeus and the like are fi ctions. None of them is real. In fact, not only is each of them different from the others, all differ (...) from Angle Grinder Man. After all, Zeus throws thunderbolts but doesn’t remove boots from cars; unlike Superman, Angle Grinder Man couldn’t leap over a parked Mini, and all sightings suggest that he is a human being, not a horse. According to the charmingly austere theory of Direct Reference, a proper name’s meaning is simply its referent.2 Two proper names with.. (shrink)

I argue that a certain initially appealing Fregean conception of our shared semantic competence in our shared language cannot be made good. In particular, I show that we must reject two fundamental Fregean principles‐what I call Frege's Adequacy Condition and what I call Frege's Cognitive Constraint on Reference Determination. Frege's adequacy condition says that in an adequate semantic theory, sentence meanings must have the same fineness of grain as attitude contents. The Cognitive Constraint on Reference Determination says that in an (...) adequate semantic theory mechanisms of reference determination will fix routes of epistemic access to referents and will mediate one‐sided recognition judgments about referents. I argue against Frege's adequacy condition that if meanings are sliced as finely as it requires there will be too many meanings to go around. I argue against the cognitive constraint on reference determination that even in an adequate theory of reference, mechanisms of reference determination must be sharply distinguished from routes of epistemic access. If so, we have little reason to expect an adequate theory of reference determination to directly illuminate Frege's cognitive puzzles or be sufficient to explain the basis of our one‐sided recognition judgments. (shrink)

In his famous 1979 article 'A Puzzle About Belief' Saul Kripke presents two puzzles regarding belief attribution, and he uses them to cast doubt on classical substitution arguments against the Millian view that a proper name has a 'denotation' (or reference) but no 'connotation' (or sense). In this article, I present Kripke's puzzles in what I take to be their most revealing form, discuss their relevance to the abovementioned arguments, briefly survey the ways in which philosophers have responded to these (...) puzzles, and call attention to some issues related to the puzzles that have yet to receive the consideration they deserve. (shrink)

W.V.O. Quine's doctrines of the indeterminacy of translation and the inscrutability of reference are among the most famous and influential theses in philosophy in the past fifty years. Although by no means universally accepted, the arguments for them have been widely regarded as powerful challenges to our most fundamental beliefs about meaning and reference — including the belief that many of our words have meaning and reference in the sense in which we ordinarily understand those notions, as well as beliefs (...) about the particular things meant and referred to in specific cases, such as my belief that in the past my son Brian often referred with affection to his pet rabbit Bigwig. If Quine's doctrines, and the arguments for them, are correct, then beliefs such as these cannot be accepted as true.One might expect that with consequences like these Quine's theses would widely be regarded as obviously incorrect. (shrink)

'Internalism’ in ethics is a cluster of views according to which there is an ‘internal’ connection between moral obligations and either motivations or reasons to act morally; ‘externalism’ says that such connections are contingent. So described, the dispute between internalism and externalism may seem a technical debate of minor interest. However, the issues that motivate it include deep problems about moral truth, realism, normativity, and objectivity. Indeed, I think that some philosophers view externalism as undermining the ‘dignity’ of morality. They (...) might say that if morality needs an ‘external sanction’ - if the belief that one has an obligation is not sufficient motive or reason to do the right thing- then morality is debased in status. Even an arbitrary system of etiquette could attract an external sanction under appropriate conditions.Although I believe that the more interesting internalist theses are false, there are important truths that internalism is attempting to capture. The most important of these is the fact that moral judgments are intrinsically ‘normative’ or ‘choice-guiding,’ that they are, very roughly, relevant to action or choice because of their content. (shrink)