This philosophical treatise on the foundations of semantics is a systematic effort to clarify, deepen, and defend the classical doctrine that words are conventional signs of mental states, principally thoughts and ideas, and that meaning consists in their expression. This expression theory of meaning is developed by carrying out the Gricean program, explaining what it is for words to have meaning in terms of speaker meaning, and what it is for a speaker to mean something in terms of intention. But (...) Grice's own formulations are rejected and alternatives developed. The foundations of the expression theory are explored at length, and the author develops the theory of thought as a fundamental cognitive phenomenon distinct from belief and desire, argues for the thesis that thoughts have parts, and identifies ideas or concepts with parts of thoughts. This book will appeal to students and professionals interested in the philosophy of language. (shrink)

This paper examines several recent positions on the nature of testimony and argues that all are unsatisfactory. The first section argues against narrow, broad, and moderate views. The second section argues against Jennifer Lackey's recent analysis of testimony. Her position is supposed to avoid the problems of the prior accounts, but still suffers from two problems. After discussing those problems, this paper offers and defends an alternative analysis of testimony.

Our trust in the word of others is often dismissed as unworthy, because the illusory ideal of "autonomous knowledge" has prevailed in the debate about the nature of knowledge. Yet we are profoundly dependent on others for a vast amount of what any of us claim to know. Coady explores the nature of testimony in order to show how it might be justified as a source of knowledge, and uses the insights that he has developed to challenge certain widespread assumptions (...) in the areas of history, law, mathematics, and psychology. (shrink)

a comprehensive, somewhat Gricean theory of speech acts, including an account of communicative intentions and inferences, a taxonomy of speech acts, and coverage of many topics in pragmatics -/- .

The paper argues for the centrality of believing the speaker (as distinct from believing the statement) in the epistemology of testimony, and develops a line of thought from Angus Ross which claims that in telling someone something, the kind of reason for belief that a speaker presents is of an essentially different kind from ordinary evidence. Investigating the nature of the audience's dependence on the speaker's free assurance leads to a discussion of Grice's formulation of non-natural meaning in an epistemological (...) light, concentrating on just how the recognition of the speaker's self-reflexive intention is supposed to count for his audience as a reason to believe P. This is understood as the speaker's explicitly assuming responsibility for the truth of his statement, and thereby constituting his utterance as a reason to believe. (shrink)

We citizens of the 21st century live in a world where division of epistemic labour rules. Most of what we know we learned from the spoken or written word of others, and we depend in endless practical ways on the technological fruits of the dispersed knowledge of others—of which we often know almost nothing—in virtually every moment of our lives. Interest has been growing in recent years amongst philosophers, in the issues in epistemology raised by this fact. One issue concerns (...) the depth and extent of our epistemic dependence on testimony, as we may label this broad epistemic source: Do we have any knowledge at all that is free of epistemic dependence on what we have learned from others? A related question is whether our entitlement to believe what we have learned from others can be explained without invoking any epistemic principles special to testimony. These questions concern, as it were, the macro-epistemology of testimony. In the present discussion I shall focus instead on the micro foundations. Testimony, in our broad sense, can occur through an extensive range of types of spoken and written means of purportedly factual communication, including telephone calls, e-mails and personal letters, lectures and radio broadcasts, newspapers, textbooks and encyclopaedias, personal diaries, and public records of all kinds. But the central paradigm—what started the whole communication thing off—is surely that of face-to-face spoken encounter, when one person tells something to another, thereby intending and hoping to share her knowledge with her audience. I begin by describing the speech act of telling, identifying what takes place in a felicitous act of telling. From the nature of the speech act of telling, we see precisely how it is that knowledge is, when all goes as it should, acquired from teller by trusting hearer, in such an act, and in acts of testimony more broadly. (shrink)

I discuss several views of the nature of testimony and show how each proposal has importantly different problems. I then offer a diagnosis of the widespread disagreement regarding this topic; specifically, I argue that our concept of testimony has two different aspects to it. Inadequate views of testimony, I claim, result either from collapsing these two aspects into a single account or from a failure to recognize one of them. Finally, I develop an alternative view of testimony that captures both (...) aspects of the nature of testimony and thereby provides the basis for an illuminating theory of testimony's epistemological significance. (shrink)

This essay offers a constructive criticism of Part I of Davis’ Meaning, Expression and Thought. After a brief exposition, in Sect. 2, of the main points of the theory that will concern us, I raise a challenge in Sect. 3 for the characterization of expression that is so central to his program. I argue first of all that a sincere expression of a thought, feeling, or mood shows it. Yet attention to this fact reveals that it does not go without (...) saying how it is possible to show such things as thoughts, feelings or moods; we need an account of how this is possible, and I offer a partial such account in Sect. 4. Second, much of the attraction of Davis’ program depends on its ability to explain how linguistic meaning can be arrived at without covertly presupposing linguistic conventions. This in turn depends, in Davis’ hands, upon the claim that it is possible to express any of a wide range of ideas in the absence of conventions. I argue in Sect. 5 that the account of showing at which we will by then have arrived makes clear that Davis needs, and lacks, an explanation of how it is possible to do this. (shrink)

C.A.J. Coady, in his book Testimony: A Philosophical Study (Oxford: Clarendon Press, 1992), offers conditions on an assertion that p to count as testimony. He claims that the assertion that p must be by a competent speaker directed to an audience in need of evidence and it must be evidence that p. I offer examples to show that Coady’s conditions are too strong. Testimony need not be evidence; the speaker need not be competent; and, the statement need not be relevant (...) or directed to someone in need of evidence. I give alternative conditions. Coady was led into the stronger conditions by investigating testimony as it occurs in legal contexts, where special steps are taken to ensure that testimony provides the jury or the judge with evidence by a competent speaker that is relevant to the disputed question of the guilt or innocence of the defendant. (shrink)

We citizens of the 21st century live in a world where division of epistemic labour rules. Most of what we know we learned from the spoken or written word of others, and we depend in endless practical ways on the technological fruits of the dispersed knowledge of others—of which we often know almost nothing—in virtually every moment of our lives. Interest has been growing in recent years amongst philosophers, in the issues in epistemology raised by this fact. One issue concerns (...) the depth and extent of our epistemic dependence on testimony, as we may label this broad epistemic source: Do we have any knowledge at all that is free of epistemic dependence on what we have learned from others? A related question is whether our entitlement to believe what we have learned from others can be explained without invoking any epistemic principles special to testimony. These questions concern, as it were, the macro-epistemology of testimony. In the present discussion I shall focus instead on the micro foundations. Testimony, in our broad sense, can occur through an extensive range of types of spoken and written means of purportedly factual communication, including telephone calls, e-mails and personal letters, lectures and radio broadcasts, newspapers, textbooks and encyclopaedias, personal diaries, and public records of all kinds. But the central paradigm—what started the whole communication thing off—is surely that of face-to-face spoken encounter, when one person tells something to another, thereby intending and hoping to share her knowledge with her audience. I begin by describing the speech act of telling, identifying what takes place in a felicitous act of telling. From the nature of the speech act of telling, we see precisely how it is that knowledge is, when all goes as it should, acquired from teller by trusting hearer, in such an act, and in acts of testimony more broadly. (shrink)

This philosophical treatise on the foundations of semantics is a systematic effort to clarify, deepen and defend the classical doctrine that words are conventional signs of mental states, principally thoughts and ideas, and that meaning consists in their expression. This expression theory of meaning is developed by carrying out the Gricean programme, explaining what it is for words to have meaning in terms of speaker meaning, and what it is for a speaker to mean something in terms of intention. But (...) Grice's own formulations are rejected and alternatives developed. The foundations of the expression theory are explored at length, and the author develops the theory of thought as a fundamental cognitive phenomenon distinct from belief and desire, argues for the thesis that thoughts have parts, and identifies ideas or concepts with parts of thoughts. This book will appeal to students and professionals interested in the philosophy of language. (shrink)

Wayne Davis presents a highly original approach to the foundations of semantics, showing how the so-called "expression" theory of meaning can handle names and other problematic cases of nondescriptive meaning. The fact that thoughts have parts ("ideas" or "concepts") is fundamental: Davis argues that like other unstructured words, names mean what they do because they are conventionally used to express atomic or basic ideas. In the process he shows that many pillars of contemporary philosophical semantics, from twin earth arguments to (...) the necessity of identity, are unfounded. (shrink)

I don't have any serious quarrels with John Searle's approach to speech act theory.' There's a lot of little things that I do not really understand. (Example: what is a direction of fit?) There are a few mmor points which I think are wrong. (Example: the doctrine about "underlying rules" which are "manifested or realized" by conventions, and, to be frank, the whole thing about so called constitutive rules. Why should a statement like "Greeting in a normal context cotmts as (...) a corteous recognition of the addressee by the speaker" be regarded as conveying a rule? How could one violate, or follow, the alleged role? Maybe greeting is something which presupposes the existence of certain rules, or maybe statements of the type "x counts as y in context c" are true only in virtue of the fact that certain policies are accepted in the contexts in question, but the statement above, concerning the essence of.. (shrink)

In part 4 of Meaning, Expression, and Thought, Davis rejects what he calls Fregean ideational theories, according to which the meaning of an expression is an idea; and then presents his own account, which states that, e.g., the meaning of 'Primzahl' in German is the property of meaning prime number. Before casting doubt on the latter ontology of meanings, I come to Frege's defence by pointing out that he was not an advocate of the position Davis named after him because (...) Fregean senses are not lexical meanings and Fregean thoughts are not types of mental events. (shrink)