Demonstratives seem to have posed a severe difficulty for Frege’s philosophy of language, to which his doctrine of incommunicable senses was a reaction. In “The Thought,” Frege briefly discusses sentences containing such demonstratives as “today,” “here,” and “yesterday,” and then turns to certain questions that he says are raised by the occurrence of “I” in sentences (T, 24-26). He is led to say that, when one thinks about oneself, one grasps thoughts that others cannot grasp, that cannot be communicated. However, (...) nothing could be more out of the spirit of Frege’s account of sense and thought than an incommunicable, private thought. In the first part of the paper, I explain the problem demonstratives pose for Frege, and explore three ways he might have dealt with it. I argue that none of these ways provides Frege with a solution to his problem consistent with his philosophy of language. The first two are plausible as solutions, but contradict his identification of the sense expressed by a sentence with a thought. The third preserves the identification, but is implausible. In the second part, I suggest that Frege was led to his doctrine of incommunicable senses as a result of some appreciation of the difficulties his account of demonstratives faces, for these come quickly to the surface when we think about “I.” I argue that incommunicable senses won’t help. I end by trying to identify the central problem with Frege’s approach, and sketching an alternative. (shrink)

A challenge to the orthodoxy, which shows that quantificational accounts are not only as effective as direct reference accounts but also handle a wider range of ...

For many purposes in pragmatics one needs to appeal to a context of utterance conceived as a set of sentences or propositions. The context of utterance in this sense is often defined as the set of assumptions that the speaker supposes he or she shares with the hearer. I argue by stages that this is a mistake. First, if contexts must be defined in terms of shared assumptions, then it would be preferable to define the context as the set of (...) assumptionsthat the interlocutors really do share. Second, not all shared assumptions belong to the context, because not all are relevant. Third, hearers need not accept every member of the context, because some presuppositions are informative. Finally, presupposition coordination problems show that contexts may have contents that even the speaker does not accept. Contexts, we may conclude, are mind-transcendent. In one sense of the term a "presupposition" is an interlocutor's take on this mind-transcendent context. (shrink)

Thinking, Language, and Experience was first published in 1989.Hector-Neri Castañeda's intricate and provocative essays have been widely influential, especially his work in epistemology and ethics, and his theory on the relation of thought to action. The fourteen essays in Thinking, Language, and Experience -- half of them written expressly for this volume -- demonstrate the breadth and richness of his recent work on the unitary structure of human experience.A comprehensive, unified study of phenomena at the intersection between experience, thinking, language, (...) and reality, this book focuses on singular reference -- that is, reference to individuals insofar as they are thought of as individuals: indicators, quasi-indicators, proper names, singular descriptions. Castañeda establishes a large number of new facts -- linguistic, semantic, psychological, and sociological -- about the workings of language in human experience, and from them develops a network of new theories, all grounded in his comprehensive Guise Theory.These theories offer a systematic account for: the structure of human experience and the world at large; the mental powers required to think of the world and to undergo experiences; self-consciousness; the language for thinking of other minds; perception and the interaction between indexical reference and perceptual fields; and the role of subjectivity in perception and intentional action. (shrink)

A structured character is a semantic value of a certain sort. Like the more familiar Kaplanian characters, structured characters determine the contents of expressions in contexts. But unlike Kaplanian characters, structured characters also have constituent structures. The semantic theories with which most of us are acquainted do not mention structured characters. But I argue in this paper that these familiar semantic theories fail to make obvious distinctions in meaning---distinctions that can be made by a theory that uses structured characters. Thus (...) I conclude that we should reject these familiar semantic theories, and accept a semantic theory that includes structured characters among its semantic values. (shrink)

Some demonstrative expressions, those we might term ‘bare demonstratives’, appear without any appended descriptive content (e.g. occurrences of ‘this’ or ‘that’ simpliciter). However, it seems that the majority of demonstrative occurrences do not follow this model. ‘Complex demonstratives’ is the collective term I shall use for phrases formed by adjoining one or more common nouns to a demonstrative expression (e.g. ‘that cat’, ‘this happy man’) and I will call the combination of predicates immediately concatenated with the demonstrative in such phrases (...) the ‘matrix’ of the expression. The question, then, is how we should construe the logical form of such expressions within a semantic theory for our language; and I wish to suggest that some recent answers to this question are, in fact, mistaken. The structure of the paper is as follows: first, I wish to highlight two (often underlying) assumptions about the nature of noun phrases in general, and suggest that, if they are both adopted, they apparently constrain the possible accounts of the logical form of complex demonstratives to just three options. The second and third parts of the paper will be concerned with expanding these options and arguing that none of them are adequate; thus the major part of the paper is concerned with the negative claim that the most obvious moves to make in this area must actually fail on closer inspection. The fourth and final section will then (very briefly) sketch the positive thesis of the paper: that we can deliver a clear and cohesive account of complex demonstratives, armed simply with elements which we will draw from David Kaplan’s theory of demonstratives, but only at the cost of rejecting (or at least refining) one assumption we recognised initially. (shrink)

This book is an outstanding contribution to the philosophical study of language and mind, by one of the most influential thinkers of our time. In a series of penetrating essays, Chomsky cuts through the confusion and prejudice which has infected the study of language and mind, bringing new solutions to traditional philosophical puzzles and fresh perspectives on issues of general interest, ranging from the mind-body problem to the unification of science. Using a range of imaginative and deceptively simple linguistic analyses, (...) Chomsky defends the view that knowledge of language is internal to the human mind. He argues that a proper study of language must deal with this mental construct. According to Chomsky, therefore, human language is a 'biological object' and should be analyzed using the methodology of the sciences. His examples and analyses come together in this book to give a unique and compelling perspective on language and the mind. (shrink)

Following his recently expanded _The Problem of the Essential Indexical and Other Essays,_ John Perry develops a reflexive-referential' account of indexicals, demonstratives and proper names. On these issues the philosophy of language in the twentieth century was shaped by two competing traditions, descriptivist and referentialist. Oddly, the classic referentialist texts of the 1970s by Kripke, Donnellan, Kaplan and others were seemingly refuted almost a century earlier by co-reference and no-reference problems raised by Russell and Frege. Perry's theory, borrowing ideas from (...) both traditions as well as from Burks and Reichenbach, diagnoses the problems as stemming from a fixation on a certain kind of content, coined referential or fully incremental. Referentialist tradition is portrayed as holding that indexicals contribute content that involves individuals without identifying conditions on them; descriptivist tradition is portrayed as holding that referential content does not explain all of the identifying conditions conveyed by names and indexicals. Perry reveals a coherent and structured family of contents — from reflexive contents that place conditions on their actual utterance to fully incremental contents that place conditions only on the objects of reference — reconciling the legitimate insights of both traditions. (shrink)

This revised edition includes a new Preface outlining developments in Relevance Theory since 1986, discussing the more serious criticisms of the theory, and ...

In these essays the minimalist approach to linguistic theory is formulated and progressively developed.

When you use the word “I” it designates you; when I use the same word, it designates me. If you use “you” talking to me, it designates me; when I use it talking to you, it designates you. “I” and “you” are indexicals. The designation of an indexical shifts from speaker to speaker, time to time, place to place. Different utterances of the same indexical designate different things, because what is designated depends not only on the meaning associated with the (...) expression, but also on facts about the utterance. An utterance of “I” designates the person who utters it; an utterance of “you” designates the person to whom it is addressed, an utterance of “here” designates the place at which the utterance is made, and so forth. Because indexicals shift their designation in this way, sentences containing indexicals can be used to say different things on different occasions. Suppose you say to me, “You are wrong and I am right about reference,” and I reply with the same sentence. We have used the same sentence, with the same meaning, but said quite different and incompatible things. (shrink)