Was Wittgenstein an Anti-Realist?

William Child has said that Wittgenstein is an anti-realist with respect to a person's dreams, recent thoughts that he has consciously entertained and other things. I discuss Wittgenstein's comments about these matters in order to show that they do not commit him to an anti-realist view or a realist view. He wished to discredit the idea that when a person reports his dream or his thoughts, or past intentions, the person is reading off the contents of his mind or memory. Reporting what one dreamt or recently thought is not like reporting what one has just read. The language is different, and the criterion of truth is different.
The anti-realist is able to explain why the reports of thoughts, for instance, are "guaranteed" to be true (PI II, 222) by stipulating that the character and existence of the past thought is constituted by an inclination to assert that one had that past thought so the assertion could not be false. This could not be Wittgenstein's view. What does "guarantee" the truth of such an assertion is the fact that the person himself is the principle authority on what he dreamt, thought, and intended, something which "stands fast" for us.
I next consider Crispin Wright's account of Wittgenstein's ideas about intentions and point out that his assumption that person always makes a judgement as to whether his action conforms to his intention is clearly false. And he is wrong in attributing to Wittgenstein the idea that an intention does not have a determinate content prior to its author's judgement about whether the action conforms to the intention, an idea that is obscure. If this were accurate, it would be a mystery why we do anything, or, at least, why our actions ever conform to our intentions.     

Faint-hearted Anti-realism and Knowability

It is often claimed that anti-realists are compelled to reject the inference of the knowability paradox, that there are no unknown truths. I call those anti-realists who feel so compelled ‘faint-hearted’, and argue in turn that anti-realists should affirm this inference, if it is to be consistent. A major part of my strategy in defending anti-realism is to formulate an anti-realist definition of truth according to which a statement is true only if it is verified by someone, at some time. I also liberalize what is meant by a verification to allow for indirect forms of verification. From this vantage point, I examine a key objection to anti-realism, that it is committed to the necessary existence of minds, and reject a response to this problem set forth by Michael Hand. In turn I provide a more successful anti-realist response to the necessary minds problem that incorporates what I call an ‘agential’ view of verification. I conclude by considering what intellectual cost there is to being an anti-realist in the sense I am advocating.     

Evidential Atheism

Here is a new version of the Evidential Problem of Evil.Theists claim that it is reasonable for atheists to believethat if God did exist, suffering would look just as it does now. I endorse this claim, however it cannot be deployedagainst my argument without the following epistemic principle:what we see makes p likely only if it is reasonable tobelieve it would be discernibly different if p were false. I demonstrate that this principle is mistaken. The paperalso responds to objections from Alvin Plantinga and PeterVan Inwagen that Gods existence is compatible with pointlessnatural evil. In particular, I argue that appeals to vaguenessdo not support the compatibility claim.     

Sosa on scepticism

 In my remarks, I discuss Sosa's attempt to deal with the sceptical threat posed by dreaming. Sosa explores two replies to the problem of dreaming scepticism. First, he argues that, on the imagination model of dreaming, dreaming does not threaten the safety of our beliefs. Second, he argues that knowledge does not require safety, but a weaker condition which is not threatened by dreaming skepticism. I raise questions about both elements of his reply.

Essentiality conferred

In this article I introduce a certain kind of anti-realist account of what makes a property essential to an object and defend it against likely objections. This account, which I call a ‘conferralist’ account, shares some of the attractive features of other anti-realist accounts, such as conventionalism and expressivism, but I believe, not their respective drawbacks.

Instantiation as Partial Identity: Replies to Critics

One of the advantages of my account in the essay “Instantiation as Partial Identity” was capturing the contingency of instantiation—something David Armstrong gave up in his experiment with a similar view. What made the contingency possible for me was my own non-standard account of identity, complete with the apparatus of counts and aspects. The need remains to lift some obscurity from the account in order to display its virtues to greater advantage. To that end, I propose to respond to those who have grappled with it in print. There are various criticisms by commentators: that it is rendered absurd by the transitivity of identity, that it makes instantiation necessary instead of contingent, that it is unclear what counts are, that aspects are simply tropes, that my view does not capture multiple location, that I make an unclear reference to a theory of composition as identity, that the account suffers from problems with polyadicity, and that it is not a realist account of universals after all. I give responses to these objections.     

Aestheticized Institutionalism and Wollheim's Dilemma

In The Aesthetic Function of Art (2004), I was mainly concerned to show how my “new aestheticism” can meet standard objections to aestheticism, but I have come to realize that, since it is as much a new institutionalism as it is a new aestheticism, its institutionalist aspect requires defense as much as its aestheticist aspect does. In this article, I show how a judicious aestheticizing of George Dickie's second version of the institutional theory of art, incorporating fundamental features of my own view, can meet what seems to me to be the most serious objection to institutionalism in general, the dilemma famously proposed by Richard Wollheim.     

The Dream Sense,Emergent Clinical Process,and the Question of Symmetry: Reply to Brown and Colombo

In recent years I have become interested in Bion and neo-Bionian field theory, but the origin of my interest in dreaming does not lie in scholarly or clinical sources. The source of the idea of the dream sense is my own experience. After addressing that point, I reject what appears to be Colombo’s impression (this issue) that detailed inquiry is necessarily the basis of interpersonal and relational clinical practice, and then take issue with Brown’s understanding of expressive participation in relational thinking (this issue). Responding to Brown’s wish that I offer more detail about my own clinical process, I present an overview of my understanding of the way I work. I conclude by addressing the understandings offered by the discussants of symmetry in the analytic relationship, and offering more details of my own.     

Roles for Values in Scientific Activities

My aim in this paper is to rebut objections that have been made of the account of the various roles for values in scientific activities that I have developed, initially in my book Is Science Value Free?, in response to criticizing the proposal that science is value free. Specifically I respond to objections that my account does not recognize the significance of basic science, and that my defense of the ideal of impartiality cannot be sustained.     

What Anit-realist Intuitionism Could Not Be

One of the two major parts of Dummett’s defense of intuitionism is the rejection of classical in favor of intuitionistic reasoning in mathematics, given that mathematical discourse is anti-realist. While there have been illuminating discussions of what Dummett’s argument for this might be, no consensus seems to have emerged about its overall form. In this paper I give an account of this form, starting by investigating a fundamental, but little discussed question: to what view of the relation between deductive principles and meaning is anti-realism committed? The result of this investigation is a constraint on meaning theoretic assessments of logical laws. Given this constraint, I show that, surprisingly, a consistent anti-realist critique of classical logic could not rely on the rejection of bivalence. Moreover, a consistent anti-realist defense of intuitionism must begin with a radical rejection of the very conception of logical consequence that underlies realist classical logic. It follows from these conclusions that anti-realist intuitionism seems committed to proceeding by proof theoretic means.     

Reply to: Roberts

In his critique of my views on supererogation, Rodney Roberts (Philosophia, 2014) claims that I treat care ethics as having a more general moral validity than other care ethicists do. He also claims that the kind of sentimentalism I espouse doesn’t sufficiently emphasize sentiment and then goes on to question what I say about supererogation. But in fact other care ethicists also think care ethics can cover the whole of morality, and my sentimentalism emphasizes sentiment just as much and as little as that paradigm sentimentalist Francis Hutcheson does. Further, the critique Roberts makes of my view on supererogation doesn’t allow for the full range of possible cases of supererogation.     

Wittgenstein on K?hler and Gestalt psychology: a critique.

Wittgenstein's objections to K?hler and gestalt psychology are critically examined. Principal features of K?hler's Gestalt Psychology are discussed that are relevant to Wittgenstein's views. They include K?hler's concepts of "subjective" and "objective" experiences, "sensory organization," and "empiristic theory." Wittgenstein's objections, which focus on the concept of sensory organization, are examined. Wittgenstein employs the term "aspect," which is derived from the findings of gestalt psychology, as a replacement for K?hler's term "sensory organization." After tracing his uses of aspect, it is shown that aspect is a superordinate entity distinct from 'sensory content' (colors and shapes). This dualism of aspect and sensory content is of the same kind that prevailed in the empiristic theory of visual perception. Wittgenstein's adherence to the empiristic theory is discussed. Finally, the difference between Wittgenstein's aspect and K?hler's sensory organization is examined.     

Aristotle on the Homonymy of Being

A number of philosophers endorse, without argument, the view that there's something it's like consciously to think that p , which is distinct from what it's like consciously to think that q . This thesis, if true, would have important consequences for philosophy of mind and cognitive science. In this paper I offer two arguments for it.
The first argument claims it would be impossible introspectively to distinguish conscious thoughts with respect to their content if there weren't something it's like to think them. This argument is defended against several objections.
The second argument uses what I call "minimal pair" experiences—sentences read without and with understanding—to induce in the reader an experience of the kind I claim exists. Further objections are considered and rebutted.     

Desire-satisfaction and Welfare as Temporal

Welfare is at least occasionally a temporal phenomenon: welfare benefits befall me at certain times. But this fact seems to present a problem for a desire-satisfaction view. Assume that I desire, at 10am, January 12th, 2010, to climb Mount Everest sometime during 2012. Also assume, however, that during 2011, my desires undergo a shift: I no longer desire to climb Mount Everest during 2012. In fact, I develop an aversion to so doing. Imagine, however, that despite my aversion, I am forced to climb Mount Everest. Does climbing Mount Everest benefit me? If so, when? A natural answer seems to be that if in fact it does benefit me, it benefits me at no particular time, and hence the desire-satisfaction view cannot accommodate the phenomenon of temporal welfare. In this paper, I argue, first, that a desire-satisfaction view can accommodate the phenomenon of temporal welfare only by accepting what I call the “time-of-desire” view: that p benefits x at t only if x desires p at t. Second, I argue that this view can be defended from important objections.     

Is Having Pets Morally Permissible?

In this article, I consider the question of whether having pets is morally permissible. However, I do so indirectly by considering three objections to the practice of having pets — what I shall call the ‘restriction of freedom objection’, the ‘property objection’, and the ‘dependency objection’. The restriction of freedom objection is dismissed relatively easily. The property objection also fails to show that having pets is morally impermissible. However, my consideration of this second objection does lead to the conclusion that we ought to aim at changing existing legal systems and the majority of people's attitudes towards pets such that they (pets) are no longer considered to be the personal property of the humans in whose homes they are kept. But, while it is clear that we ought to aim at ending the practice of owning pets, it is not clear whether we ought to aim at ending the practice of keeping pets. Indeed, I do not to reach a definitive conclusion about the cogency of the dependency objection. However, I argue that this lack of clarity is of little concern at this time as our present moral obligations to pets are quite clear.     

Imagining,Recognizing and Discriminating: Reconsidering the Ability Hypothesis1

According to the Ability Hypothesis, knowing what it is like to have experience E is just having the ability to imagine or recognize or remember having experience E. I examine various versions of the Ability Hypothesis and point out that they all face serious objections. Then I propose a new version that is not vulnerable to these objections: knowing what it is like to experience E is having the ability to discriminate imagining or having experience E from imagining or having any other experience. I argue that if we replace the ability to imagine or recognize with the ability to discriminate, the Ability Hypothesis can be salvaged.     

Generalising the probabilistic semantics of conditionals

Conclusion If assertibility rules are to be important in semantic theory, hypotheses such as this one will need to beiinvestigated. And Slote's observation (see note 12) that what matters for assertibility is not belief but knowledge will turn out to have powerful consequences.Adams' rule is the first well understood assertibility rule in philosophical semantics. I think we should be led by its successes to look for more. In this paper, I have built on his assertibility rule and offered two more. But it is worth observing, finally, that their interest lies, in part, in the contrast with semantic rules stated in terms of truth conditions. Much recent discussion of assertibility conditions derives from Dummett's anti-realist claim that we should perhaps substitute assertibility conditions for truth conditions in general; see Dummett (1973), Wright (1976). This notion of assertibility is not the one I have been working with here: for the anti-realist notion of an assertibility condition is of a condition whose obtaining provides epistemic warrant for the sentence asserted. Dummett and Wright's assertibility conditions are thus to do with the justification of the belief expressed by a sentence and not directly with the justification for asserting it. ¹⁷ But realists may be interested in a more modest role for assertibility conditions — in my sense — which are not derived, by way of ASS, from truth conditions. Realism need not be the claim that all declarative sentences can be given truth conditions; it requires only the view that truth conditions account for the central class of cases. The proposals in this paper presuppose a realist treatment of the antecedents and consequents of unembedded conditionals, and a realist view of the sentences within the scope of the epistemic modality. What could be more central than that?I am very grateful to an anonymous referee for this journal and to its editor for helpful comments on earlier drafts.     

On Devitt’s Defence of Realism

In this paper I question the view that realism must delineate the basic ontological furniture of the world rather than giving arguments in semantic or epistemic terms for the existence of a mind-independent world. I call this view of stating and defending realism the Ontological Defence of Realism (or ODR) and take Devitt’s account of realism as a paradigmatic case of ODR. I argue that ODR cannot block ‘verificationist antirealism’ because the specific (physical) nature of what exists is not enough to secure the mind-independence of what exists and, additionally, every element purported to achieve this, it compromises seriously the idea that realism is primarily an ontological issue. I also stress that ODR is in tension with a plausible realist insight namely the priority of the world over our theorizing. Because of this tension ODR weakens realism in several domains with no good reason. Specifically, I argue that in these domains ODR faces a dilemma: either to reject realism or to take realism to be dependent on a reductive account violating the realist insight. My point is that we should keep realism and ontology distinct and that compliance with the realist insight initiates a better strategy for the defence of realism. I address three possible objections thereby further clarifying my point. I conclude by presenting my view about the relation between ontology and realism.     

Religion,reason and non-directive teaching: a reply to Trevor Cooling

In other work I have argued that decisions about what to teach directively and what non-directively should be governed by an epistemic criterion. Trevor Cooling has recently advanced some objections to my defence and application of the epistemic criterion and proposed an alternative to it. Here I reply to his objections and comment on his proposed alternative.     

Epistemological motivations for anti-realism

Anti-realism is often claimed to be preferable to realism on epistemological grounds: while realists have difficulty explaining how we can ever know claims if we are realists about it, anti-realism faces no analogous problem. This paper focuses on anti-realism about normativity to investigate this alleged advantage to anti-realism in detail. I set up a framework in which a version of anti-realism explains a type of modal reliability that appears to be epistemologically promising, and plausibly explains the appearance of an epistemological advantage to realism. But, I argue, this appearance is illusory, and on closer investigation the anti-realist view does not succeed in explaining the presence of familiar epistemological properties for normative belief like knowledge or the absence of defeat. My conclusion on the basis of this framework is that there is a tension in the anti-realist view between the urge to idealize the conditions in which normative beliefs ground normative facts, and a robust kind of reliability that normative belief can have if the anti-realist resists these idealizations.