Inspired by Castañeda (1966, 1968), Perry (1979) and Lewis (1979) showed that a specific variety of singular thoughts, thoughts about oneself “as oneself” – de se thoughts, as Lewis called them – raise special issues, and they advanced rival accounts. Their suggestive examples raise the problem of de se thought – to wit, how to characterize it so as to give an accurate account of the data, tracing its relations to singular thoughts in general. After rehearsing the main tenets of (...) two contrasting accounts – a Lewisian one and a Perrian one – in the first section of this paper, in the second I will present a proposal of my own, which is a specific elaboration of the Perrian account. In the first section I will indicate some weaknesses of Perry’s presentation of his view; the proposal I will articulate in the second overcomes them. I will conclude with a brief discussion of reasons for preferring one or another account, in particular regarding the issue of the communication of de se thoughts. (shrink)

There is much to be said for a diachronic or interpersonal individuation of singular modes of presentation (MOPs) in terms of a criterion of epistemic transparency between thought tokens. This way of individuating MOPs has been discussed recently within the mental files framework, though the issues discussed here arise for all theories that individuate MOPs in terms of relations among tokens. All such theories face objections concerning apparent failures of the transitivity of the ‘same MOP’ relation. For mental files, these (...) transitivity failures most obviously occur because mental files can merge or undergo fission. In this paper I argue that this problem is easily resolved once mental files are properly construed as continuants, whose metaphysics is analogous to that of persons or physical objects. All continuants can undergo fission or fusion, leading to similar transitivity problems, but there are well-established theories of persistence that accommodate this. I suggest that, in particular, the stage theory best suits the purposes of a continuant theory of MOPs. (shrink)

This paper proposes a novel conception of mental files, aimed at addressing Frege puzzles. Classical Frege puzzles involve ignorance and discovery of identity. These may be addressed by accounting for a more basic way for identity to figure in thought—the treatment of beliefs by the believer as being about the same thing. This manifests itself in rational inferences that presuppose the identity of what the beliefs are about. Mental files help to provide a functional characterization of a mind capable of (...) this presupposition, but more must be said to show how it may be rational. I argue that this can be done by drawing out the way in which mental files interact with a thinker's motivational states and so come to have normative functional properties. I show how this theory works better than some other treatments of mental files. (shrink)

De jure coreference in a discourse is typically understood as explicit coreference that speakers are required to recognize in order to count as having correctly understood the discourse. For example, in an utterance of the sentence ‘Tom went to the market because he needed soy milk’, the two underlined terms are typically coreferential in a way that appreciating their coreference is required to fully understand the utterance. Often, de jure coreference is understood as an equivalence relation, so in particular it (...) is thought of as a transitive relation. However, Pinillos (Philos Stud 154(2):301–324, 2011) provides examples that apparently challenge the transitivity of de jure coreference. In this paper, I argue for two claims. First, while it is inconclusive whether the relevant terms in Pinillos’s examples satisfy his third condition, it is much clearer that they fail to satisfy his first two conditions. Given that Pinillos’s conditions capture important characteristics of de jure coreference, his examples do not successfully show the non-transitivity of de jure coreference. Second, I present an alternative account of his examples, one that shows which representation the anaphoric pronoun in an example of the sort that he presents is de jure coreferential with. (shrink)

According to a recently developed family of relational views, whether two concepts C1 and C2 are the same is a matter of an external relation in which their tokens stand. In this paper, we highlight the chief contributions of Relationism in the elucidation of concept sameness, present a set of arguments to the effect that relational accounts of concept sameness fail to accommodate a substantive notion of concept publicity, and offer a diagnosis of this result. We conclude that the strengths (...) of non-relational approaches will also need to be considered in order to fully capture what it means for a concept to be public. (shrink)

It seems plausible that successfully communicating with our peers requires entertaining the same thoughts as they do. We argue that this view is incompatible with other, independently plausible principles of thought individuation. Our argument is based on a puzzle inspired by the Kripkean story of Peter and Paderewski: having developed several variations of the original story, we conclude that understanding and communication cannot be modeled as a process of thought transfer between speaker and hearer. While we are not the first (...) to reach this conclusion, the significance of our argument lies in the fact that it only relies on widely accepted premises, without depending on any especially controversial theory of mental and linguistic content. We conclude by drawing out the implications of that conclusion: if communication and understanding do not require thought identity, then one important motivation for the postulation of inter-personally shared thoughts is undercut. (shrink)

ABSTRACT Polemical terms constitute a special category of polysemous terms. Like all polysemous terms, their use evidences a plurality of conventionalised senses that are felt to be related to one another and, possibly, to a highly abstract core meaning. However, in contrast with ordinary polysemous terms such as rubbish or mouth, polemical terms have something ‘polemical’ about what counts as their primary sense, i.e. the one which is the most faithful to the ‘concept’ they express and to the ‘topic’ they (...) pick out. This poses a challenge for theories that take speakers’ monosemic intuitions seriously and endorse the externalist thesis that it is speakers’ external environment that anchors word meaning in a univocal way. I consider Schroeter and Schroeter’s ‘connectedness model’, which offers an externalist dissociation between ‘concepts’ and the possibly diverging criteria used by speakers. I argue that the model can be adapted to tackle the problem of polemical terms, but only insofar as the assumption of alignment between externalistic concepts and lexical meanings is dropped. I submit that polemical terms do have an abstract core meaning, but of a more impressionistic than conceptual nature. (shrink)

I defend a novel pragmatist account of truth that I call ‘truth from the agent point of view’ or ‘agential truth’, drawing on insights from Hilary Putnam. According to the agential view, as inquirers, when we take something to be truth-apt, we are taking ourselves and all other thinkers to be accountable to getting right a shared target that is independent of any individual's or community's view of that target. That we have this relationship to truth is what enables our (...) practices of disagreement and agreement, even when subject to the glare of self-conscious reflection, and represents a crucial ingredient in our capacity for rational thought. The resulting account shares elements with Huw Price's and Cheryl Misak's views, but also has important advantages over both. It also yields a surprising conclusion—that our best pragmatist account of truth may well be a version of the correspondence theory of truth. (shrink)

I argue that Sarah Sawyer's and Herman Cappelen's recent accounts of how speakers talk and think about the same concept or topic even when their understandings of that concept or topic substantially diverge risk multiplying our metasemantic categories unnecessarily and fail to prove explanatory. When we look more closely at our actual practices of samesaying, we find that speakers with seemingly incompatible formulations of a subject matter take one another to samesay when they are attempting to arrive at a correct (...) understanding of that subject matter. These speakers adopt what I call a prospective externalist perspective on the subject matter in question. I then argue that there are contexts where judgments of samesaying are more routinely defeated because speakers are taking up a perspective I call retrospective internalism. From this perspective, speakers are aiming to render maximally intelligible the linguistic behavior of other speakers that appear to them to deviate from their own. Whether or not we count speakers as samesaying with us will therefore depend on the kind of the perspective we adopt. Different perspectives, it will turn out, often yield different verdicts. On my perspective-based approach, there is no need to hypostatize or inflate our metasemantic taxonomies. (shrink)

In recent years, two-dimensional (2D) semantics has been used to develop a broadly descriptivist approach to meaning that seeks to accommodate externalists’ counterexamples to traditional descriptivism. The 2D possible worlds framework can be used to capture a speaker’s implicit dispositions to identify the reference of her words on the basis of empirical information about her actual environment. Proponents of 2D semantics argue that this aspect of linguistic understanding plays the core theoretical role of meanings: 2D semantics allows us to specify (...) a reference-fixing criterion implicit mastery of which constitutes semantic competence a particular meaning. (shrink)

In this paper, we argue that ordinary judgments about core normative topics purport to attribute stable, objective properties and relations. Our strategy is first to analyze the structures and practices characteristic of paradigmatically representational concepts such as concepts of objects and natural kinds. We identify three broad features that ground the representational purport of these concepts. We then argue that core normative concepts exhibit these same features.

This paper is a response to Niklas Möller’s (Philosophical Studies, 2013) recent criticism of our relational (Jazz) model of meaning of thin evaluative terms. Möller’s criticism rests on a confusion about the role of coordinating intentions in Jazz. This paper clarifies what’s distinctive and controversial about the Jazz proposal and explains why Jazz, unlike traditional accounts of meaning, is not committed to analycities.

ABSTRACTWhat does it take for lawyers and others to think or talk about the same legal topic—e.g., defamation, culpability? We argue that people are able to think or talk about the same topic not when they possess a matching substantive understanding of the topic, as traditional metasemantics says, but instead when their thoughts or utterances are related to each other in certain ways. And what determines the content of thoughts and utterances is what would best serve the core purposes of (...) the representational practice within which the thought or utterance is located. In thus favoring a “relational model” in metasemantics, we share Ronald Dworkin's goal of explaining fundamental legal disagreements, and also his reliance on constructive interpretation. But what we delineate is a far more general and explanatorily resourceful metasemantics than what Dworkin articulated, which also bypasses some controversial implications for the nature of law that Dworkin alleged. (shrink)

In Our Knowledge of the Internal World, Robert Stalnaker presents a sophisticated new defense of a radically externalist and contextualist approach to mental content. Stalnaker holds that unstructured propositions—sets of possible worlds—can provide a complete account of mental content, including Fregean cognitive significance phenomena. So there is no theoretical job for concepts to fulfill. Stalnaker sees concepts as ‘creatures of darkness’ that encourage theoretical confusion. Concepts are a vestige of the mistaken internalist picture of the mind: internal states that are (...) supposed to ensure transparent access to the objects, kinds, or properties our thoughts represent. I argue there are better reasons for positing concepts—reasons that are independent of the internalist project. (shrink)

Near the end of 'Naming the Colours', Lewis (1997) makes an interesting claim about the relationship between linguistic and mental content; we are typically unable to read the content of a belief off the content of a sentence used to express that belief or vice versa. I call this view autonomism. I motivate and defend autonomism and discuss its importance in the philosophy of mind and language. In a nutshell, I argue that the different theoretical roles that mental and linguistic (...) content play suggest these kinds of content should be understood as sensitive to different things. (shrink)

In ordinary conversation, speakers disagree not only about worldly facts, but also about how to use language to describe the world. For example, disagreement about whether Buffalo is in the American Midwest, whether Pluto is a planet, or whether someone has been canceled, can persist even with agreement about all the relevant facts. The speakers may still engage in “metalinguistic negotiation”—disputing what to mean by “Midwest”, “planet”, or “cancel”. I first motivate an approach to metalinguistic negotiation that generalizes a Stalnakerian (...) theory of communication by including linguistic commitments in the conversational common ground. Then, I turn to cases where the very status of a disagreement as metalinguistic or factual is unclear or contested. For example, after the publication of the New York Times Magazine’s 1619 Project, some responses claimed to identify factual errors, while others took those same “errors” to be matters of interpretation. I’ll consider how to extend our theorizing about metalinguistic negotiation to this type of (even more) “meta” disagreement, using the discussion following the 1619 Project as a case study. On my view, in most such cases, there will be a metalinguistic negotiation going on. Still, I explain several ways in which, despite a dispute being metalinguistic, the factualist side can sometimes receive important vindication. I also discuss why it can make sense for speakers to contest the status of a dispute. (shrink)

The linguistic meaning of a word in a language is what fully competent speakers of the language have a grasp of merely in virtue of their semantic competence. The meanings of words sometimes change over time. 'Meat' used to mean 'solid food', but now means 'animal flesh eaten as food'. This type of meaning change comes with change of topic, what we’re talking about. Many people interested in conceptual engineering have claimed that there is also meaning change where topic is (...) retained. For example, they claim that the meanings of ‘fish’ and ‘pasta’ have undergone such change and that the meaning of 'marriage' would change this way after gay marriages become legal and widely accepted. In this paper I relate two sets of relatively independent literatures: mainstream philosophy of language and conceptual engineering to argue that on a plausible and widely accepted Minimalist view of meaning that is part and parcel of anti-descriptivism none of the above sorts of cases involve meaning change with topic retention. I do this by showing how to distinguish minimalism about meaning from the related theses of externalism and anti-individualism about intension and how to separate meaning from intension in a way that allows meaning and topic to remain the same despite changes in intension. The larger lesson is that much like we shouldn’t disregard the boundary between the narrowly meaning-related (“semantics”) and the more broadly communication-related (“pragmatics”), we shouldn’t disregard the boundary between the former and the more broadly thought-related, conceptual or cognitive (“cognition”). (shrink)

What is it for two people to think of an object, natural kind or other entity under the same mode of presentation (MOP)? This has seemed a particularly difficult question for advocates of the Mental Files approach, the Language of Thought, or other ‘atomistic’ theories. In this paper I propose a simple answer. I first argue that, by parallel with the synchronic intrapersonal case, the sharing of a MOP should involve a certain kind of epistemic transparency between the token thoughts (...) of the two thinkers. I then explain how shared words help bring about this transparency. Finally, I show how this account can be extended for thoughts expressed using demonstratives or indexicals. (shrink)

An influential tradition holds that thoughts are public: different thinkers share many of their thoughts, and the same applies to a single subject at different times. This ‘publicity principle’ has recently come under attack. Arguments by Mark Crimmins, Richard Heck and Brian Loar seem to show that publicity is inconsistent with the widely accepted principle that someone who is ignorant or mistaken about certain identity facts will have distinct thoughts about the relevant object—for instance, the astronomer who does not know (...) that Hesperus is Phosphorus will have two distinct thoughts Hesperus is bright and Phosphorus is bright. In this paper, I argue that publicity can be defended if we adopt a relational account on which thoughts are individuated by their mutual relations. I then go on to develop a specific relational theory—the ‘linking account’—and contrast it with other relational views. (shrink)

In this paper, I discuss two influential pictures of communication and the relation between them. One picture holds that successful communication requires identity of content: The speaker has a belief that she expresses with her utterance, and the hearer acquires a belief with the same content by understanding the utterance. The second picture was proposed by Lewis in his classic work Convention and then refined in “Languages and Language.” It sees communication as coordination among speakers—a technical notion that Lewis draws (...) from game theory. Samuel Cumming has recently provided an elegant and insightful synthesis of the two pictures, arguing that Lewisian coordination among speakers is in fact a form of content identity. In this paper, my negative goal is to argue against Cumming’s attempt to construe coordination as content identity, showing that it yields incorrect predictions about certain cases of successful communication. My positive goal is to show how we can avoid Cumming’s problematic interpretation of coordination and still do justice to the relevant data within a coordination-based framework. (shrink)

In ‘The Semantics of Singular Terms’ (1976) Brian Loar proposed a famous case where a hearer seems to misunderstand an utterance even though he has correctly identified its referent. Loar’s case has been used to defend a model of communication where speaker and hearer must think of the referent in similar ways in order for communication to succeed. This ‘Similar Ways of Thinking’ (SW) theory is extremely popular, both in the literature on Loar cases and in other philosophical discussions. My (...) goal is to offer a novel argument against this influential model of communication and propose an alternative picture. First, I show how a certain version of SW fails to solve Loar’s puzzle. Then I point at a more general problem with SW, arguing that no version of this model can account for Loar-style cases without making the conditions for communication too strict. I then propose an alternative account of Loar cases, analyzing them as cases of luck where the hearer does not know that she has identified the referent correctly. I conclude by contrasting my view with other existing accounts of Loar cases. (shrink)

In this paper, I argue that mental files are both concepts and bodies of information, against the existing views proposed by Fodor and Recanati. Fodor argues that mental files are not concepts but memories of information because concepts are mental symbols. However, Fodor’s argument against the identification of mental files with concepts fails. Recanati disagrees with Fodor and argues that mental files are concepts. But Recanati’s view does not differ essentially from Fodor’s because Recanati holds that mental files are simple (...) mental symbols that cannot be composite entities such as bodies of information. I show that Recanati fails to capture the significance of the notion of mental files as repositories of information. More importantly, we should accept that mental files are bodies of information that literally contain pieces of information. By holding that concepts are bodies of information, we can provide a simpler account with a wider explanatory scope that explains how concepts carry cognitive significance and why one concept is deployed in thought instead of another co-referring concept. (shrink)

In the mental files framework, mental files contain pieces of information. Then, how can we explain the fact that multiple pieces of information are stored in a single mental file? This fact can be called ‘co-filing’. Recanati recommends an account of co-filing as a way to avoid the circularity that can occur when one attempts to explain co-filing in terms of the fact that pieces of information are taken to be about the same object. I argue that his account is (...) far from being satisfactory and that co-filing needs to be regarded as a primitive fact. In other words, co-filing is not what needs to be explained within the mental files framework. The right question to be dealt with is what we can explain based on co-filing. (shrink)

Some years ago, Machery, Mallon, Nichols, and Stich reported the results of experiments that reveal, they claim, cross-cultural differences in speaker’s ‘intuitions’ about Kripke’s famous Gödel–Schmidt case. Several authors have suggested, however, that the question they asked their subjects is ambiguous between speaker’s reference and semantic reference. Machery and colleagues have since made a number of replies. It is argued here that these are ineffective. The larger lesson, however, concerns the role that first-order philosophy should, and more importantly should not, (...) play in the design of such experiments and in the evaluation of their results. (shrink)

Frege's puzzle is a fundamental challenge for accounts of mental and linguistic representation. This piece surveys a family of recent approaches to the puzzle that posit representational relations. I identify the central commitments of relational approaches and present several arguments for them. I also distinguish two kinds of relationism—semantic relationism and formal relationism—corresponding to two conceptions of representational relations. I briefly discuss the consequences of relational approaches for foundational questions about propositional attitudes, intentional explanation, and compositionality.

Among the virtues of relationist approaches to Frege’s puzzle is that they put us in a position to outline structural features of the puzzle that were only implicit in earlier work. In particular, they allow us to frame questions about the relation between the explanatory roles of sense and sameness of sense. In this paper, I distinguish a number of positions about that relation which have not been clearly distinguished. This has a few pay-offs. It allows us to shed light (...) on recent controversies about the ‘essential indexical’, and it also allows us to see what’s at stake between relationists and their opponents. When we see what’s at stake, we can see that we have reason to adopt an account of cognitive significance that incorporates elements of both relationist and Fregean approaches. (shrink)

Fregeanism and Relationism are competing families of solutions to Frege’s Puzzle, and by extension, competing theories of propositional representation. My aim is to clarify what is at stake between them by characterizing and evaluating a Relationist argument. Relationists claim that it is cognitively possible for distinct token propositional attitudes to be, in a sense, qualitatively indistinguishable: to differ in no intrinsic representational features. The idea of an ‘intrinsic representational feature’ is not, however, made especially clear in the argument. I clarify (...) it here and, having done so, offer reason to doubt the argument. This will put us in a position to draw some lessons about the relation between object-directed and representation-internal aspects of cognitive significance. (shrink)

Recent work has brought to prominence the idea that some utterances contain occurrences of noun phrases that not only corefer, but do so in a particularly guaranteed or explicit way—call such occurrences ‘de jure coreferential’. Studies of de jure coreference have considered both the characteristics of the relation, and its explanation. Pinillos (154(2):301–324, 2011) argues that de jure coreference is non-transitive, and uses this as part of his argument for a new semantic primitive explaining de jure coreference. In this paper, (...) I draw attention to a neglected distinction between de jure coreference and another kind of coreference with which it might easily be confused. I then consider Pinillos’s claim that de jure coreference is non-transitive, and conclude that even using Pinillos’s definition of de jure coreference, it is far from straightforward that he has demonstrated the non-transitivity of de jure coreference. I question whether Pinillos’s characterisation of de jure coreference is adequate, and offer a plausible alternative characterisation. I show that on this new characterisation, there is no evidence that the relation is non-transitive. (shrink)

A defender of any view of moral language must explain how people with different moral views can be be talking to each other, rather than past each other. For expressivists this problem drastically constrains the search for the specific attitude expressed by, say, ‘immoral’. But cognitivists face a similar difficulty; they need to find a specific meaning for ‘immoral’ that underwrites genuine disagreement while accommodating the fact that different speakers have very different criteria for the use of that term. This (...) paper explains how neo-pragmatism deals with this issue while avoiding problems that arise with existing expressivist and cognitivist solutions. (shrink)

Philosophy and Phenomenological Research, EarlyView.

In the core chapters 4–6, Iacona (2018) argues against the “Uniqueness Thesis” (UT), stating that “there is a unique notion of logical form that fulfils both the logical role and the semantic role” (39), where the former “concerns the formal explanation of logical properties and logical relations, such as validity or contradiction” (37), and the latter “concerns the formulation of a compositional theory of meaning” (ibid.). He argues for this on the basis of relations of coreference among referential expressions, names (...) and indexicals. From what I take to be a fundamental agreement on most relevant issues, here I will nonetheless press him to clarify the notions of intrinsicness and the logical and semantic role of logical form on which he relies. (shrink)

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 (...) investigation into this topic. More specifically, this paper has two parts. The first, broadly exploratory, part surveys various metaphysical accounts of meaning change. The goal here is to lay out the terrain, thereby highlighting some key choice points. Then, in the second part, after critiquing Prosser’s (Philosophy Phenomenol Res 100(3):657–676, 2020) exdurantism about ‘mental files’, we sketch and defend the enduring senses view of meaning change. (shrink)

Coordination in thought is the treatment of beliefs by the believer as being about the same thing. Such treatment can be indirect, via an identity belief, or direct. Direct coordination presents a problem concerning how this treatment is justified. Dickie accounts for the justification of coordination in terms of aptness to a motivational state: coordination serves to fulfil a need to represent things outside the mind. I argue that this account gets the problem coordination presents wrong, and so does not (...) present an adequate solution. While the material of that account may be reconfigured to provide a more promising proposal, I argue that this depends on a specious psychology of belief, and will anyway end up being circular. I propose an account that, while similar in some ways, improves on both the official and reconfigured Dickie-style accounts, and points to some broader conclusions about the nature of rational cognition. (shrink)

This paper raises a new form of speaker error objection to the analysis of disputes as metalinguistic negotiations in cases in which disputants reject that analysis. It focuses on an obvious but underexplored form of speaker error: speakers’ misattribution of contents both to others and to themselves. It argues that the analyses of disputes that posit this type of speaker error are uncharitable in three different ways: first, by portraying speakers as mistaken interpreters of their interlocutors; second, by portraying speakers (...) as uncharitable interpreters of their interlocutors; third, by portraying speakers who retract their claims as mistaken interpreters of their own prior utterances. Taken together, these unfavorable consequences weigh significantly against the plausibility of this type of analysis for the cases in question. (shrink)

This thesis investigates the nature of the relation between mental representations in successful verbal communication, thought attribution, agreement, and disagreement — a relation which I call “samethinking”. The nature of samethinking raises several foundational questions about the nature of (non-natural) meaning, and the cognitive underpinnings of the emergence of culture. It bears on long-lasting puzzles in the philosophy of mind and language (such as Frege’s puzzle and Kripke’s puzzle about belief). Samethinking does not amount to sharing a reference (with “sharing" (...) I refer to two or more thinkers having something in common): it is more demanding. How can we explain and characterize this relation, more stringent than coreference, that is instantiated by a pair of thoughts when samethinking takes place? It is often assumed that this relation involves sharing a thought content more fine-grained than reference. In this thesis, I argue that the issue is more complex than what has been commonly assumed, and I suggest an alternative model in which sharing thought content is not necessary. (shrink)