This paper aims to elucidate the significance of Austin’s method of linguistic phenomenology. I will do that by showing how this method operates in Sense and Sensibilia, where, as perception is at issue, the notion of phenomenology seems particularly pertinent. I will argue, against what has been often claimed, that Austin’s method is not merely therapeutical or polemical. In Austin’s view, a careful analysis of ordinary language can sharpen our perception of the world and reveal aspects of the (...) reality itself. If the linguistic analysis aims to get rid of the conceptual distortions entrenched in the philosophical tradition, his appeal to ordinary language is neither quietistic nor resolutive. Ordinary language gives access to a sort of non-introspective intersubjective phenomenology, which may be the foundation of sensible philosophical interrogations and a genuine progress in knowledge. The linguistic analysis held in Sense and Sensibilia illuminates not only the way we talk about experiences, but also the nature and the epistemology of experience itself. These remarks suggest an original way of defending and conceiving naïve realism, whose main elements are a radical externalism, a refusal of the semantization of perception and a dissolution of the skeptical threat. I will suggest that the application of these suggestions, together with the method of linguistic phenomenology, to the current debate on experience, may dissolve the dilemmas which haunt the opposition between conjunctivism and disjunctivism and provide a satisfying account of experience. (shrink)

In the early 1960s A. N. Prior was commissioned to write a review of J. L. Austin’s S ense and Sensibilia. The review was never published. The present article presents a transcription of the review from the material available in the Virtual Lab For Prior Studies maintained at Aalborg University, together with an edited version of the transcription of a longer commentary on Sense and Sensibilia from which the review was condensed.

The paper builds on a methodological idea from experimental philosophy and on findings from psycholinguistics, to develop and defend ordinary language analysis (OLA) as practiced in J.L. Austin’s Sense and Sensibilia. That attack on sense-datum theories of perception focuses on the argument from illusion. Through a case-study on this paradoxical argument, the present paper argues for a form of OLA which is psychologically informed, seeks to expose epistemic, rather than semantic, defects in paradoxical arguments, and is immune (...) to the main objections to ordinary language philosophising, including those arising from the semantic/pragmatics distinction: A key project in current experimental philosophy is to develop psychological explanations of philosophically relevant intuitions that help us determine what warrant thinkers have for accepting them. Psycholinguistic work on the role of stereotypes in verb-comprehension has shown that intuitive judgments can be generated by automatic cognitive processes that duplicate both semantic and pragmatic inferences and are shaped by dominant uses of words. For systematic reasons, philosophers are prone to unwittingly deviate from such dominant uses. Where this happens, they are liable to automatically infer unwarranted conclusions that strike them as intuitively compelling. OLA helps us to determine those dominant uses, to identify unwitting deviations from them, and thus to expose unwarranted intuitions – e.g., in the premises of paradoxical arguments. Ordinary language does not determine the bounds of sense but shapes our leaps of thought. The paper shows how this enables its ‘Austinian’ analysis to contribute to a novel, epistemic, resolution of philosophical paradoxes and problems. (shrink)

This paper provides new tools for philosophical argument analysis and fresh empirical foundations for ‘critical’ ordinary language philosophy. Language comprehension routinely involves stereotypical inferences with contextual defeaters. J.L. Austin’s Sense and Sensibilia first mooted the idea that contextually inappropriate stereotypical inferences from verbal case-descriptions drive some philosophical paradoxes; these engender philosophical problems that can be resolved by exposing the underlying fallacies. We build on psycholinguistic research on salience effects to explain when and why even perfectly competent speakers cannot (...) help making stereotypical inferences which are contextually inappropriate. We analyse a classical paradox about perception, suggest it relies on contextually inappropriate stereotypical inferences from appearance-verbs, and show that the conditions we identified as leading to contextually inappropriate stereotypical inferences are met in formulations of the paradox. Three experiments use a forced-choice plausibility-ranking task to document the predicted inappropriate inferences, in English, German, and Japanese. The cross-linguistic study allows us to assess the wider relevance of the proposed analysis. Our findings open up new perspectives for ‘evidential’ experimental philosophy. (shrink)

Is ruling out the possibility that one is dreaming a requirement for a knowledge claim? In “Philosophical Scepticism and Everyday Life” (1984), Barry Stroud defends that it is. In “Others Minds” (1970), John Austin says it is not. In his defense, Stroud appeals to a conception of objectivity deeply rooted in us and with which our concept of knowledge is intertwined. Austin appeals to a detailed account of our scientific and everyday practices of knowledge attribution. Stroud responds that what Austin (...) says about those practices is correct in relation to the appropriateness of making knowledge claims, but that the skeptic is interested in the truth of those claims. In this paper, we argue that Stroud’s defense of the alleged requirement smuggles in a commitment to a kind of internalism, which asserts that the perceptual justification available to us can be characterized independently of the circumstances in which we find ourselves. In our reading of Austin, especially of Sense & Sensibilia, he rejects that kind of internalism by an implicit commitment to what is called today a “disjunctive” view of perception. Austin says that objectivity is an aspect of knowledge, and his disjunctivism is part of an explanation of why the alleged requirement is not necessary for a knowledge claim. Since both Stroud and Austin are committed to the objectivity of knowledge, Stroud may ask which view of perceptual knowledge is correct, whether the internalist or the disjunctive. We argue that by paying closer attention to what Austin says about our practices of knowledge attribution, one can see more clearly that it is grounded not only on a conception of objectivity, but also on a conception of ourselves as information agents, a conception that is as deeply rooted as that of the objectivity of knowledge. This gives us moral and practical reasons to favor the disjunctive view of perception. (shrink)

According to the reading offered here, Descartes' use of the meditative mode of writing was not a mere rhetorical device to win an audience accustomed to the spiritual retreat. His choice of the literary form of the spiritual exercise was consonant with, if not determined by, his theory of the mind and of the basis of human knowledge. Since Descartes' conception of knowledge implied the priority of the intellect over the senses, and indeed the priority of an intellect operating independently (...) of the senses, and since, in Descartes' view, the untutored individual was likely to be nearly wholly immersed in the senses, a procedure was needed for freeing the intellect from sensory domination so that the truth might be seen. Hence, the cognitive exercises of the Meditations, modeled not on the sense- and imagination-based exercises of Ignatius of Loyola, but on the Augustinian procedure of turning away from the senses and imagination to perceive the unpicturable with the fleshless eye of the mind. In accordance with this reading, the function of Descartes' skeptical arguments is not to introduce skepticism so that it can be defeated but to aid the meditator in withdrawing the mind from the senses in order to attend to truths of the pure intellect. These truths then offer the basis for a new natural philosophy, including a new theory of the senses. (shrink)

I give an overview of each of Quine's 1980 Kant lectures, as well as a critical discussion of the six interpretive essays in the volume. I close with a high-level reassessment of the relationship between the philosophical views of Quine, Hume, and Kant.

The paper shows how ideas that explain the sense of an expression as a method or algorithm for finding its reference, preshadowed in Frege’s dictum that sense is the way in which a referent is given, can be formalized on the basis of the ideas in Thomason (1980). To this end, the function that sends propositions to truth values or sets of possible worlds in Thomason (1980) must be replaced by a relation and the meaning postulates governing the (...) behaviour of this relation must be given in the form of a logic program. The resulting system does not only throw light on the properties of sense and their relation to computation, but also shows circular behaviour if some ingredients of the Liar Paradox are added. The connection is natural, as algorithms can be inherently circular and the Liar is explained as expressing one of those. Many ideas in the present paper are closely related to those in Moschovakis (1994), but receive a considerably lighter formalization. (shrink)

John Hyman insists that Frege-style cases for depiction show that any sound theory of depiction must distinguish between the ‘sense’ and the ‘reference’ of a picture. I argue that this rests on a mistake. Making sense of the cases does not require the distinction.

In this paper I apply a well known tension between cognitive and semantic aspects in Frege’s notion of sense to his treatment of indexicals. I first discusses Burge’s attack against the identification of sense and meaning, and Kripke’s answer supporting such identification. After showing different problems for both interpreters, the author claims that the tension in Frege’s conception of sense (semantic and cognitive) accounts for some shortcomings of both views, and that considering the tension helps in understanding (...) apparently contradictory Fregean claims about sameness of sense of sentences with indexicals. I conclude that the Fregean notion of sense, also in its cognitive aspect, cannot be reduced to linguistic meaning, and that the Fregean tension between two notions of sense may also explain the discussion Frege gives on the indexical “I”, proposing to develop a picture of indexicals as hidden complex demonstratives, as originally suggested by Burge. (shrink)

Large changes in a scene often become difficult to notice if made during an eye movement, image flicker, movie cut, or other such disturbance. It is argued here that this _change blindness_ can serve as a useful tool to explore various aspects of vision. This argument centers around the proposal that focused attention is needed for the explicit perception of change. Given this, the study of change perception can provide a useful way to determine the nature of visual attention, and (...) to cast new light on the way that it is?and is not?involved in visual perception. To illustrate the power of this approach, this paper surveys its use in exploring three different aspects of vision. The first concerns the general nature of _seeing_. To explain why change blindness can be easily induced in experiments but apparently not in everyday life, it is proposed that perception involves a _virtual representation_, where object representations do not accumulate, but are formed as needed. An architecture containing both attentional and nonattentional streams is proposed as a way to implement this scheme. The second aspect concerns the ability of observers to detect change even when they have no visual experience of it. This _sensing_ is found to take on at least two forms: detection without visual experience (but still with conscious awareness), and detection without any awareness at all. It is proposed that these are both due to the operation of a nonattentional visual stream. The final aspect considered is the nature of visual attention itself?the mechanisms involved when _scrutinizing_ items. Experiments using controlled stimuli show the existence of various limits on visual search for change. It is shown that these limits provide a powerful means to map out the attentional mechanisms involved. (shrink)

I discuss the role of translatability in philosophical justification. I begin by discussing and defending Thomas Reid’s account of the role that facts about comparative linguistics can play in philosophical justification. Reid believes that common sense offers a reliable but defeasible form of justification. We cannot know by introspection, however, which of our judgments belong to common sense. Judgments of common sense are universal, and so he argues that the strongest evidence that a judgment is a part (...) of common sense is that it is to be found in all languages. For Reid, then, evidence that a certain distinction is to be found in all languages is evidence that the distinction is part of common sense rather than being a common local prejudice. From such a perspective, empirical work in comparative linguistics can play a defeasible justificatory role in philosophical arguments. I contrast Reid’s position with the more radical position of defenders of the Natural Semantic Metalanguage approach, such as Anna Wierzbicka, who argues that only judgments that are translatable into all natural languages are justifiable. I show how such a position is rooted in an implausible view, although one common among cognitive scientists and linguistics, about the nature of concepts, which does not allow for novel concepts. (shrink)

Sense and Affect exposes the limits of important recent strands in continental philosophy. It questions the necessity of a certain language of violence, otherness, disruption and pathos saturating Jacques Derrida's texts and the texts of those having a proximity to Derrida's deconstructionist project. This book establishes a connection between such affective terminology and a common, if heterogeneously expressed, theoretical inadequacy binding Derrida and writers such as Lyotard, Foucault, Caputo and Nancy. Their failure to penetrate a presumed irreducibility of suffering (...) in the world is shown to be linked to their dependence on the assumption of an irreducible tension at the origin of meaning. This book develops a fresh method of thought thoroughly unraveling the presuppositions of deconstructive orientations and uncovering a finer silt of the world than is seen via such discourses. (shrink)

When “Sinning Against Frege” was published in 1979 I thought it should have given a real turn in the discussion on Frege’s ideas. Actually the impact was less then I imagined, and the problem was that – at the end of the story – Tyler Burge’s interpretation should have posed a shadow on the direct reference theories and the Millean criticism of descriptivist theories of proper names, based on the criticism of the identification of Frege’s notion of sense with (...) linguistic meaning or connotation1. In fact Burge (1979) claims that the identification of Frege’s notion of sense with the notion of linguistic meaning is a «basic misunderstanding» of Frege’s work2. This claim implies that Fregean senses are not like Mill’s connotations; therefore many direct-reference criticisms against Frege, which are grounded on Mill’s claims that proper names have no connotation, lose their efficacy. Burge, in giving specifications3, apparently accepts at least the idea that sense is an aspect of meaning, in particular «the aspect of meaning relevant to fixing the truth value of sentences». This feature is the “harmless” part of the assimilation of sense and linguistic meaning; but this assimilation becomes dangerous when context dependence is concerned. Revisiting Burge (1979), after more than two decades of debate on indexicals, may help to better understand the originality and the limitation of his claims. (shrink)

The problem that I am primarily concerned with in this paper is the nature of moral capacity as it relates to virtue in Hume’s ethical system.1 In particular, I am concerned with the relationship between virtue and moral sense. Hume’s remarks about this matter are both brief and scattered. I will argue, nevertheless, that when we piece together his various claims and observations on this subject we discover some important insights that add to the overall coherence and credibility of (...) his system. The most important of these is the suggestion that our ability to acquire and sustain the virtues depends in large measure on our capacity for moral sense. Throughout this paper I will explore this theme and show how it relates to other key components in Hume’s scheme. (shrink)

In this paper, I will discuss a well-known oscillation in Frege’s conception of sense. My point is only partially concerned with his two different criteria of sense identity, and touches upon a more specific point: what happens if we apply Frege’s intuitive criterion for the difference of thoughts to logically equivalent sentences? I will try to make a schematic argument here that will preempt any endeavor to make Frege more coherent than he really is. In sections A and (...) B, I will present two alternative Fregean ways to treat the sense of logically equivalent sentences. Frege really oscillated between two alternative conceptions of sense, and his inability to detect the contrast between the two alternative conceptions is partly due to his strong conception of rationality. To apply the criterion of difference of thoughts to logical matters, we may also use a weak notion of rationality, or at least a notion of rationality of human agents, with limited computational resources. The distinctions towards which Frege was striving are better understood nowadays from the point of view of the treatment of limited rationality, which imposes itself even in logical matters. (shrink)

Frege’s claim that proper names have senses has come to seem untenable following Kripke’s argument that names are rigid designators. It is commonly thought that if names had senses, their referents would vary with circumstances of evaluation. The article defends Frege’s claim by arguing that names have word-reflexive senses. This analysis of names’ senses does not violate Kripke’s noncircularity condition, and it differs crucially from related views of Bach and Katz. That names have reflexive senses confirms Frege’s own solution to (...) his puzzle about the content of identity sentences, solves Kripke’s Pierre and Peter puzzles about belief ascription, and entails that bearerless names have meanings. Furthermore, names’ having reflexive senses explains why they designate rigidly. (shrink)

Determining the precise nature of the connection between preference, choice, and welfare has arguably been the central project in the field of welfare economics, which aims to offer a proper guide for economists in the making of policy decisions that affect people’s welfare. The two leading approaches here historically – the revealed preference and latent preference approaches – seem equally incapable of so guiding economists. I argue that the deadlock here is due to welfare economists’ failure to recognize a crucial (...) distinction between two senses of “preference.” I analyze and defend these senses of “preference,” and argue that each shares a close connection with just one of choice and welfare. This analysis reveals how economists should conceive of both the connections between “preference,” choice, and welfare, and the proper roles of these concepts in welfare economics. I conclude by showing this analysis to best explain the plausibility of two leading alternative approaches from Hausman and Sugden. (shrink)

Bodily awareness seems to present the body as a topologically connected whole, composed of many parts. In consequence, the source of topological and mereological content of bodily awareness comes into question. In particular, it may be asked whether (a) such content is provided by the bodily sense, i.e., sensory mechanisms which, like proprioception, presents the body “from the inside,” or (b) it is a product of “exteroceptive” elements of bodily awareness, which represents the body “from the outside” in a (...) similar way to that of other physical objects. This paper argues that while passive touch and proprioception are unlikely to present the body as a topological and a mereological whole, such content is likely to be provided by kinesthesis. In consequence, it is plausible that holistic topological and mereological bodily content is present in virtue of certain mechanisms of bodily sense. (shrink)

This paper discusses some relations between the notion of Fregean sense and the notion of linguistic meaning. It argues that these notions come apart from one another even in the case of non-indexical expressions. In particular, synonymous non-indexical expressions may be assigned different Fregean senses with respect to certain contexts of use.

What role, if any, should our moral intuitions play in moral epistemology? We make, or are prepared to make, moral judgments about a variety of actual and hypothetical situations. Some of these moral judgments are more informed, reflective, and stable than others (call these ourconsideredmoral judgments); some we make more confidently than others; and some, though not all, are judgments about which there is substantial consensus. What bearing do our moral judgments have on philosophical ethics and the search for first (...) principles in ethics? Should these judgments constrain, or be constrained by, philosophical theorizing about morality? On the one hand, we might expect first principles to conform to our moral intuitions or at least to our considered moral judgments. After all, we begin the reflection that may lead to first principles from particular moral convictions. And some of our moral intuitions (e.g., that genocide is wrong) are more fixed and compelling than any putative first principle. If so, we might expect common moral beliefs to have an important evidential role in the construction and assessment of first principles. On the other hand, common moral beliefs often rest on poor information, reflect bias, or are otherwise mistaken. We often appeal to moral principles to justify our particular moral convictions or to resolve our disagreements. Insofar as this is true, we may expect first principles to provide a foundation on the basis of which to test common moral beliefs and, where necessary, form new moral convictions. (shrink)

Frege introduced the distinction between sense and reference to account for the information conveyed by identity statements. We can put the point like this: if the meaning of a term is exhausted by what it stands for, then how can 'a =a' and 'a =b' differ in meaning? Yet it seems they do, for someone who understands all the terms involved would not necessarily judge that a =b even though they judged that a =a. It seems that 'a =b' (...) just says something more than the trivial ’a = a' - it seems to contain more information, in some sense of 'information'. So either we have to add something to explain this extra information, or sever the very plausible links between meaning and understanding. This is what some writers have called 'Frege's Puzzle' It is undeniable that there is a phenomenon here to be explained, and it was Frege's insight to see the need for its explanation. But how should we explain it? Frege's idea was to add another semantic notion - Sinn, or Sense -— to account for the information conveyed. Sense is part of the meaning of an expression: it is the 'cognitive value' of the expression, or that ’wherein the mode of presentation is contained' (Frege 1957 p.57). Sense has a role to play in systematically determining the meanings of complex expressions, and ultimately in fixing the contents of judgements. It is the senses of whole sentences — Gedanken or Thoughts - which are candidates for truth and falsehood, and which are thus the objects of our propositional attitudes. Of course, introducing the notion of sense in this way does not, by itself, tell us what sense is. It only imposes a condition on a theory of meaning (and ultimately) belief: that it must account for distinctions in cognitive value or 'mode of presentation' (this is not a trivial thesis —- some philosophers today would deny that an explanation of Frege's Puzzle must occur within semantics or the theory of meaning: see Salmon 1985). In this paper I want to explore one way of meeting this condition for the theory of names in natural language, by examining Kripke's well-known 'Puzzle about Belief' (Kripke 1979).. (shrink)

Throughout much of the first half of the twentieth century, the free-will debate was largely concerned with the question of what kind of freedom was required for moral responsibility and whether the kind of freedom required was compatible with the thesis of determinism. This issue was itself addressed primarily with reference to the question of how freedom is related to alternative possibilities and what the relevant analysis of “could have done otherwise” comes to. The discussion of these topics made little (...) advance on the basic strategies and positions already developed and defended on either side of the compatibilist/incompatibilist divide in the preceding two centuries. When P. F. Strawson’s published his seminal article “Freedom and Resentment” in 1962 the dynamics of this debate were fundamentally altered. This is true both in respect of Strawson’s general methodology, which demands a more empirically informed approach, and in terms of his core conceptual framework, which identifies a different set of considerations and issues at the heart of this debate. In particular, whereas the traditional or classical debate focused on the problem of (moral) freedom, Strawson directed his attention to the role of moral sentiments or “reactive attitudes” as the key to understanding and resolving the core problems lying at the heart of this debate. This essay is devoted to a critical assessment of Strawson’s project and an analysis of the current debate concerning its prospects. (shrink)

In this article I focus on some unduly neglected common-sense considerations supporting the view that one's evidence is the propositions that one knows. I reply to two recent objections to these considerations.

This paper elucidates the pragmatist elements of Thomas Reid's approach to the justification of first principles by reference to Charles S. Peirce. Peirce argues that first principles are justified by their surviving a process of ‘self-criticism’, in which we come to appreciate that we cannot bring ourselves to doubt these principles, in addition to the foundational role they play in inquiries. The evidence Reid allows first principles bears resemblance to surviving the process of self-criticism. I then argue that this evidence (...) allows Reid and Peirce a way out of the dilemma between dogmatism and skepticism regarding the justification of such principles, insofar as they are epistemically, and not solely practically, justified. (shrink)

Kevin Lynch's books are the classic underpinnings of modern urban planning and design, yet they are only a part of his rich legacy of ideas about human purposes and values in built form. City Sense and City Design brings together Lynch's remaining work, including professional design and planning projects that show how he translated many of his ideas and theories into practice. An invaluable sourcebook of design knowledge, City Sense and City Design completes the record of one of (...) the foremost environmental design theorists of our time and leads to a deeper understanding of his distinctively humanistic philosophy. The editors, both former students of Lynch, provide a cogent summary of his career and of the role he played in shaping and transforming the American urban design profession during the 1950s, the 1960s, and the 1970s. Each of the seven thematic groupings of writings and projects that follow begins with a short introduction explaining their content and their background. The essays in part I focus on the premises of Lynch's work: his novel reading of large-scale built environments and the notion that the design of an urban landscape should be as meaningful and intimate as the natural landscape. In part II, excerpts from Lynch's travel journals reveal his early ideas on how people perceive and interpret their surroundings—ideas that culminated in his seminal work, The Image of the City. This part of the book also presents Lynch's experiments with children and his assessment of environmental-perception research. The examples of both small-scale and large-scale analysis of visual form in part III are followed by three parts on city design. These include Lynch's more theoretical works on complex planning decisions involving both functional (spatial and structural organization) and normative (how the city works in human terms) approaches, articles discussing the principles that guided Lynch's teaching and practice of city design, and descriptions of Lynch's own projects in the Boston area and elsewhere. The book concludes with essays written late in Lynch's career, fantasy pieces describing utopias and offering new design freedoms and scenarios warning of horrifying "cacotopias.". (shrink)

What role does ‘ordinary language philosophy’ play in the defense of common sense beliefs? J.L. Austin and Ludwig Wittgenstein each give central place to ordinary language in their responses to skeptical challenges to common sense beliefs. But Austin and Wittgenstein do not always respond to such challenges in the same way, and their working methods are different. In this paper, I compare Austin’s and Wittgenstein’s metaphilosophical positions, and show that they share many metaphilosophical commitments. I then examine Austin (...) and Wittgenstein’s respective takes on the problem of other minds and the problem of our knowledge of the external world. Interestingly, we find Wittgenstein employing methods more frequently associated Austin and vice versa. Moreover, we find that a variety of defenses of common sense beliefs are compatible with ‘ordinary language philosophy.’. (shrink)

Betrayal is both a “people” problem and a philosopher’s problem. Philosophers should be able to clarify the concept of betrayal, compare and contrast it with other moral concepts, and critically assess betrayal situations. At the practical level people should be able to make honest sense of betrayal and also to temper its consequences: to handle it, not be assaulted by it. What we need is a conceptually clear account of betrayal that differentiates between genuine and merely perceived betrayal, and (...) which also provides systematic guidance for the assessment of alleged betrayal in real life. In what follows I offer an account of betrayal that attempts to meet the two requirements of conceptual clarity and contextual adequacy. There is a great temptation to use the events in Washington of the past few years as the case study for such an analysis, but I believe that, for a variety of reasons, including the difficulty of viewing events from “within,” this would only complicate matters rather than clarify them. Rather, I believe that betrayal in literature is fruitful ground for analysis. I have chosen Jane Austen’s Sense and Sensibility for examples of trust and betrayal, because Austen displays the needed complexity and subtlety of human relationships and because she recognizes that violations of trust come in a variety of shades and colors. This particular novel, moreover, not only supplies multiple instances of trusting relationships gone awry, but also a common, detailed, and intelligible landscape within which these relationships exist. Again, however, in order to illuminate betrayal and appropriately assess a purported betrayal, rich examples are not enough. We need a clear concept of betrayal. I will develop this concept by beginning with the related concept of trust. By starting with an explicit definition of trust and using this definition to analyze the various examples Austen provides, betrayal will emerge as but one of two types of violation of trust. This in turn will allow us to distinguish actual from merely “felt” betrayals. I will finally argue that understanding and being sensitive to the other form of violation of trust, which I call abandonment, may be even more significant to our moral life. (shrink)

Human aesthetic practices show a sensitivity to the ways that the appearance of an artefact manifests skills and other qualities of the maker. We investigate a possible origin for this kind of sensibility, locating it in the need for co-ordination of skill-transmission in the Acheulean stone tool culture. We argue that our narrative supports the idea that Acheulian agents were aesthetic agents. In line with this we offer what may seem an absurd comparison: between the Acheulian and the Quattrocento. In (...) making it we display some hidden richness in what counts as an aesthetic response to an artefact. We conclude with a brief review of rival explanations—biological and/or cultural—of how this skills-based sensibility became a regular feature of human aesthetic practices. (shrink)

In this paper, I present the discussion between Ayer and Austin about whether sentences or utterances can be incorrigible and I argue in favor of Austin position. I defend Austin against objections from Ayer presented after the publication of Sense & Sensibilia. Unlike what was sustained by Ayer, experiential sentences and material object sentences are not epistemically asymmetrical. A material object sentence can be incorrigible if uttered in appropriated circumstances, and an experiential sentence can be corrigible if uttered (...) in unappropriated circumstances. Relying on Austin position, I argue that self-knowledge does not have any epistemic privilege in relation to knowledge of the external world. These kinds of knowledge equally depend on objective circumstances of the utterance situation. (shrink)

Focusing on the account of synthesis in Kant’s Transcendental Deduction allows us to see a greater degree of compatibility between the two editions of theCritique of Pure Reason than is sometimes thought. The first Deduction shows that while it emphasizes an account of empirical synthesis it also includes a more properly transcendental account of the synthetic unity required for cognition. The second edition simply focuses on this feature of synthesis to the exclusion of the empirical. The result: a complete account (...) of synthesis with the A-edition starting “bottom up” from sense and the B-edition working “top-down” from thought. (shrink)

Research and engineering in the quantum domain involve long chains of activity involving theory development, hypothesis formation, experimentation, device prototyping, device testing, and many more. At each stage multiple paths become possible, and of the paths pursued, the majority will lead nowhere. Our quantum metascience approach provides a strategy which enables all stakeholders to gain an overview of those developments along these tracks, that are relevant to their specific concerns. It provides a controlled vocabulary, built out of terms that are (...) designed to be maximally comprehensible to all groups of stakeholders and across all the sub-fields of the quantum domain. (shrink)

What account of evaluative expressions, such as ‘is beautiful’, ‘is generous’ or ‘is good’, should a Fregean adopt? Given Frege’s claim that predicates can have both a sense and a reference in addition to their extension, an interesting range of only partially explored theoretical possibilities opens to Frege and his followers. My intention here is to briefly present these putative possibilities and explore one of them, namely David Wiggins’ claim that evaluative predicates refer to non-natural concepts and have a (...) sense which is sentiment-involving. In order to defend this claim against objections which aim at showing that evaluative concepts do not really exist, I shall suggest that our awareness of evaluative concepts involves affective (or emotive) states. (shrink)

My dissertation presents a comprehensive rethinking of the Kantian imperative, articulating it on the basis of what I call originary sense. Calling primarily upon the works of Maurice Merleau-Ponty, Gilles Deleuze, and Jean-François Lyotard, I show (1) that sense constitutes the ontologically most basic dimension of our worldly being and (2) that the way in which this sense happens is determinative for our experience of the ethical imperative. By originary sense I mean to name something that (...) is neither sensible sense (sensation) nor intelligible sense (meaning), but rather a kind of unity of these two that is ontologically anterior to their separation. In the first chapter I follow Merleau-Ponty’s argument in Phenomenology of Perception that sensible sense and intelligible sense belong originarily together at the level of the lived body. We are able to intend the meaning of worldly situations (Husserl’s Sinngebung) only insofar as we are responsive in an embodied way to the imperatives that are given in the sensible itself. The intelligible lawfulness so characteristic of the Kantian imperative is thus shown to be grounded in a more fundamental unity of intelligible and sensible sense. The second chapter follows Merleau-Ponty’s later works, especially The Prose of the World and The Visible and the Invisible, showing how the sensibility that is inseparable from the imperative introduces important limitations to the universalizing tendencies of Kant’s moral philosophy, drawing us back to the irreducible situatedness of ethical situations. In the third chapter I turn to the very different articulation of sense given by Gilles Deleuze, primarily in his Logic of Sense. I show there that Merleau-Ponty’s phenomenological conception of sense does not allow us to think the singularity of the imperative, the fact that the ethical command weighs on a me that cannot be grasped in terms of the generalities of my public identity. This singularity corresponds broadly to the idea of dignity in Kant’s moral philosophy. I argue that Deleuze, who conceptualizes sense as an event, gives us the resources to think singularity and to understand what it entails for our ethical practice. Finally, I attempt in the fourth chapter to think these two sides of the imperative—its demand for universality and its emphasis on singularity and dignity— together in the idea of libidinal sense. Calling on Jean-François Lyotard’s Libidinal Economy and, to a lesser extent, on Deleuze and Guattari’s Anti-Oedipus, I show that these two apparently incompatible requirements of the imperative have a common source in the event of libidinal investment (cathexis). In thus locating the source of the imperative in originary, libidinal sense, I hope both to shed some light on the irreducible complexity of our ethical being and to present a more humane, less moralizing version of the imperative than is typically articulated in moral philosophy. (shrink)

In this paper we give some formal examples of ideas developed by Penco in two papers on the tension inside Frege's notion of sense (see Penco 2003). The paper attempts to compose the tension between semantic and cognitive aspects of sense, through the idea of sense as proof or procedure – not as an alternative to the idea of sense as truth condition, but as complementary to it (as it happens sometimes in the old tradition of (...) procedural semantics). (shrink)

My aim in this paper is to discuss Kant’s engagement with what is arguably the core feature of Hutcheson’s moral sense theory, namely the idea that the moral sense is the foundation of moral judgement. In section one I give an account of Hutcheson’s conception of the moral sense. This sense is a perceptive faculty that explains our ability both to feel a particular kind of pleasure upon perceiving benevolence, and to appraise such benevolence as morally (...) good on the basis of this feeling. Section two summarizes Kant’s discussion of the moral sense during his pre-Critical period. Kant’s appraisal of the concept changes during this time and culminates in the 1769/70 rejection of the moral sense as the foundation of moral judgement. In section three I turn to the main reason why Kant rejects the moral sense as the foundation of moral judgement, namely because it is incapable of issuing sufficiently universal and necessary judgements of moral good and evil. I argue that underlying Kant’s rejection of the moral sense is the fact that he understands the faculty not as a “sense” proper, but as a “feeling” according to his technical understanding of these terms. In the fourth section I conclude by briefly evaluating what my analysis says about Kant’s engagement with Hutcheson. I suggest that while Kant never accepted the existence of a moral sense, Hutcheson’s position was a view with which Kant often contrasted his own, and as such it played an important role in the development and expression of Kant’s mature moral philosophy. (shrink)

There is an inconsistency among claims made (or apparently made) in separate articles by Alonzo Church concerning Frege's distinction between sense and denotation taken together with plausible assertions by Frege concerning his notion of ungerade Sinn-i.e., the sense that an expression allegedly takes on in positions in which it has ungerade Bedeutung, denoting its own customary sense. As with any inconsistency, the difficulty can be avoided by relinquishing one of the joint assumptions from which contradiction may be (...) derived. Yet what seems the most plausible resolution, in light of Church's own arguments, involves abandoning the theory of sense and denotation, in the form in which it has been staunchly advocated by both Frege and Church. That theory has come under sustained criticism from several quarters. Whereas the present difficulty supplements the case against the theory, it is unlike more familiar criticisms, since it is not framed from the perspective of an alternative theory (or picture) but is based instead on an internal conflict, and therefore has special force. (shrink)

Common sense is on the one hand a certain set of processes of natural cognition - of speaking, reasoning, seeing, and so on. On the other hand common sense is a system of beliefs (of folk physics, folk psychology and so on). Over against both of these is the world of common sense, the world of objects to which the processes of natural cognition and the corresponding belief-contents standardly relate. What are the structures of this world? How (...) does the scientific treatment of this world relate to traditional and contemporary metaphysics and formal ontology? Can we embrace a thesis of common-sense realism to the effect that the world of common sense exists uniquely? Or must we adopt instead a position of cultural relativism which would assign distinct worlds of common sense to each group and epoch? The present paper draws on recent work in computer science (especially in the fields of naive and qualitative physics), in perceptual and developmental psychology, and in cognitive anthropology, in order to consider in a new light these and related questions and to draw conclusions for the methodology and philosophical foundations of the cognitive sciences. (shrink)

McDowell’s minimal empiricism holds that experience, understood as providing conceptually articulated contents, plays a role in the justification of our beliefs. We question this idea by contrasting the role of perceptual experience in moral and non-moral judgments and conclude that experience per se is irrelevant in the former case and should also be so in the latter one: only with the help of adequate beliefs experience can provide a connection with the world. We conclude with some remarks concerning the importance (...) of experience. (shrink)

It is often thought that endowing a demonstrative with a Fregean sense leaves no room for maintaining that it is also a rigid designator. In addition, some philosophers claim that indexicals - surely the paradigms of singular reference - pose a serious threat to the Fregean sense/ reference approach as they do not comply with the view that singular terms have Fregean senses. In this paper I argue that neither of these is true.

The paper suggests a distinction between two dimensions of grasp of concepts within an inferentialist approach to conceptual content: a common sense "minimum" version, where a simple speaker needs just a few inferences to grasp a concept C, and an expert version, where the specialist is able to master a wide range of inferential transitions involving C. This paper tries to defend this distinction and to explore some of its basic implications.

In this paper, I introduce the narrow-sense and wide-sense conceptions of the community of inquiry (Sprod, 2001) as a way of understanding what is meant by the phrase ‘converting the classroom into a community of inquiry.’ The wide-sense conception is the organising or regulative principle of scholarly communities of inquiry and a classroom-wide ideal for the reconstruction of education. I argue that converting the classroom into a community of inquiry requires more than following a specific procedural method, (...) and, therefore, that the wide-sense conception must inform the narrow-sense community of inquiry, as it provides the pedagogical guidelines for classroom practice. This is followed by a discussion on the dual role of the teacher as facilitator and co-inquirer in mediating between the two conceptions of the community of inquiry. Finally, I look at three different interpretations of John Dewey’s educational theory and practice that underpins philosophy for children. I conclude that without an understanding of the relationship between the two conceptions of the community of inquiry to guide the larger aims of an education that supports democratic ways of life, the teacher’s role remains unclear. (shrink)

This book aims to develop certain aspects of Gottlob Frege’s theory of meaning, especially those relevant to intensional logic. It offers a new interpretation of the nature of senses, and attempts to devise a logical calculus for the theory of sense and reference that captures as closely as possible the views of the historical Frege. (The approach is contrasted with the less historically-minded Logic of Sense and Denotation of Alonzo Church.) Comparisons of Frege’s theory with those of Russell (...) and others are given. It is in the end shown that developing Frege’s theory in these ways reveals serious problems hitherto largely unnoticed, including those possibly rendering a Fregean intensional logic inconsistent even if his naïve class theory is excluded. (shrink)

Resenha de "Sobre o sentido e a referência" / Review of "On sense and reference".

This study advances a refutation of Physicalism. It demonstrates that it cannot, coherently, be maintained. An alternative approach based on Husserl’s ‘transcendental ego’ is developed. This is an account where the physical world is constituted by a freely acting self from a phenomenology that is ontologically neutral. By doing so, the, so-called, ‘hard problem’ of consciousness is dissolved. It will be shown that the self is compelled to attribute moral and aesthetic value to the world that it has constituted. The (...) determinism that Physicalism engenders is shown to lead to a nihilism that makes all knowledge impossible. Genuine personal responsibility for action, is asserted within strict limits. A position is outlined that gives a role to the self in causation and one that entails the possibility of panpsychism. (shrink)

This paper advocates a realist position with respect to science and common sense. It considers the question of whether science provides knowledge of reality. It presents a positive response to that question. It rejects the anti-realist claim that we are unable to acquire knowledge of reality in favour of the realist view that science yields knowledge of the external world. But it remains to be specified just what world that is. Some argue that science leads to the rejection of (...) our commonsense view of the world. If so, the world about which science informs us is not the world of common sense. Common sense is “stone-age metaphysics”. It is false theory inherited from our primitive ancestors that is to be eliminated in favour of science. Against such an elimination of common sense, it is argued that science both preserves and explains our commonsense experience of the world. Science may well lead to the overthrow of some of our most deeply held beliefs. But common sense reflects a more basic and durable level of experience. Commonsense beliefs are well-confirmed beliefs that are vindicated by their role in successful practical action each and every day. Common sense provides a firm basis on which to base a realist philosophy of science. (shrink)

Kant’s _Prolegomena_ is a piece of philosophical advertising: it exists to convince the open-minded “future teacher” of metaphysics that the true critical philosophy — i.e., the first _Critique_ — provides the only viable solution to the problem of metaphysics (i.e. its failure to make any genuine progress). To be effective, a piece of advertising needs to know its audience. This chapter argues that Kant takes his reader to have some default sympathies for the common-sense challenge to metaphysics originating from (...) Thomas Reid and his followers; this fact in turn explains his rhetorical strategies in the _Prolegomena_, particularly regarding the presentation of the problem of metaphysics. The chapter draws attention to the importance of Shaftesbury, who, with a nod to Horace, had argued for the deployment of humour to disarm fraudulent claims to epistemic and moral authority. Kant looks to Horace himself to poke fun at the common-sense challenge to metaphysics, and from there to indicate the general shape of the particular argumentative strategies of the _Critique_ — that project that alone, in his view, can promise some kind of future for metaphysics. (shrink)