A theory of meaning

A theory of word meaning developed jointly by Adrienne and Keith Lehrer is summarized, which accommodates the empirical facts of natural languages, especially the diversity of types of words. Reference characterizes the application of words to things, events, properties, etc. and sense the relationship among words and linguistic expressions. Although reference and sense are closely connected, neither can be reduced to the other. We use the metaphor of vectors to show how different, sometimes competing forces interact to provide an understanding of what a word in context means. Topics discussed include vagueness, indeterminacy, the role of experts, possible worlds, pragmatic influences, semantic change, semantic networks, fields, and entailments. A formal theory for understanding the relationship of idiolects, dialects, and communal languages is proposed to account for the dynamic interaction of individuals and communities which occurs continuously.     

Davidson's Second Person

According to Donald Davidson, language is social in that only a person who has interacted linguistically with another could have a language. This paper is a discussion of Davidson's argument in defence of that claim. I argue that he has not succeeded in establishing it, but that he has provided many of the materials out of which a successful argument could be built. Chief among these are the claims that some version of externalism about meaning is true, that possession of a language requires possession of the concept of objectivity, and hence that the issue here concerns the identity of the external event that makes possible possession of the concept of objectivity. I end by presenting some reasons for thinking that only interpersonal linguistic interaction could play this role.     

Davidson's Transcendental Externalism

One of the chief aims of Donald Davidson's later work was to show that participation in a certain causal nexus involving two creatures and a shared environment–Davidson calls this nexus "triangulation"–is a metaphysically necessary condition for the acquisition of thought. This doctrine, I suggest, is aptly regarded as a form of what I call transcendental externalism. I extract two arguments for the transcendental-externalist doctrine from Davidson's writings, and argue that neither succeeds. A central interpretive claim is that the arguments are primarily funded by a particular conception of the nature of non-human animal life. This conception turns out to be insupportable. The failure of Davidson's arguments presses the question of whether we could ever hope to arrive at far-reaching claims about the conditions for thought if we deny, as does Davidson, the legitimacy of the naturalistic project in the philosophy of mind.     

Literal meaning and psychological theory

This paper evaluates the psychological status of literal meaning. Most linguistic and philosophical theories assume that sentences have well-specified literal meanings which represent the meaning of a sentence independent of context. Recent debate on this issue has centered on whether literal meaning can be equated with context-free meaning, or whether a sentence's literal meaning is determined only given a set of background assumptions. Neither of these positions meet the demands of a psychological theory of language understanding. Sentences do not have well-defined literal meanings, regardless of whether these are determined in light of a set of background assumptions. Moreover, the putative literal meanings of sentences do not contribute in systematic ways toward the understanding of speakers' utterance meanings. These observations suggest that the distinctions between literal and metaphoric meanings, and between semantics and pragmatics, have little psychological validity.     

Davidson's Argument for Monism

Two criticisms of Davidson's argument for monism are presented. The first is that there is no obvious way for the anomalism of the mental to do any work in his argument. Certain implicit premises, on the other hand, entail monism independently of the anomalism of the mental, but they are question-begging. The second criticism is that even if Davidson's argument is sound, the variety of monism that emerges is extremely weak at best. I show that by constructing ontologically ``hybrid' events that are consistent with the premises and assumptions of Davidson's argument, but entail ontological dualism.My guess is thatif you want to get a lot of physicalism out [ofDavidson's argument], you're going to have to put a lot of physicalism in.Jerry Fodor 1989, 159     

Davidson's Fear of the Subjective

According to Donald Davidson, any philosophy of mind that appeals to propositional content is doomed to become an account of the mind as a private theater. But Davidson's own work on thought‐attribution can be used to make propositional content safe. This paper uses Davidson's negative reaction to Gareth Evans's works on perceptually based demonstrative thought to tease out a way of talking about propositional content that doesn't slide into subjectivism. It also explains why Davidson saw Evans as a mentalist enemy rather than an externalist ally, and suggests that Evans's work could play an important role in furthering Davidson's distinctive externalism.     

论戴维森的真之理论

毫无疑问,真之理论在戴维森的哲学理论中扮演着核心地位,如果不理解他的真之理论也就无法理解他的整个哲学思想。虽然在他的哲学生涯中,戴维森对真的理解并非完全保持一致,甚至在某些地方曾出现过重大转变,但这并不妨碍他的真之理论形成一个整体。因为戴维森在很多关键地方,对真的理解保持着不变。戴维森对真的理解可以从两个方面进行阐述。从否定方面看,戴维森认为真是不可被定义的,因为它是一个最简单的概念;其次,真之紧缩论对真的解释是不能成立的,因为它并不能把握真的实质。从积极方面看,戴维森肯定了真与人之间的紧密关系,并认为人是真的前提;同时,他又强调了真与信念、愿望以及意义之间的联系,认为对这些概念的解释必须以真为基础。     

Naive probability: a mental model theory of extensional reasoning

This article outlines a theory of naive probability. According to the theory, individuals who are unfamiliar with the probability calculus can infer the probabilities of events in an extensional way: They construct mental models of what is true in the various possibilities. Each model represents an equiprobable alternative unless individuals have beliefs to the contrary, in which case some models will have higher probabilities than others. The probability of an event depends on the proportion of models in which it occurs. The theory predicts several phenomena of reasoning about absolute probabilities, including typical biases. It correctly predicts certain cognitive illusions in inferences about relative probabilities. It accommodates reasoning based on numerical premises, and it explains how naive reasoners can infer posterior probabilities without relying on Bayes's theorem. Finally, it dispels some common misconceptions of probabilistic reasoning.     

Towards a cognitive theory of existential meaning

The capacity to attribute meaning to personal experiences may rest on a specialized cognitive system enabling this form of causal reasoning. Close examination of these attributional tendencies suggests that this system may be distinct from those underlying other forms of causal reasoning such as a “theory of mind” system in the behavioral domain, a folk physics system in the physical domain, and a folk biology system in the biological domain. A fourth, existential domain, an abstract ontological frame within which the subjective, narrative self is envisioned to be contained, may have driven the construction of an intuitive capacity in humans that encourages them to search for the underlying purpose or reason for having had certain life experiences. This system likely has specific, definable operational rules that are responsible for activating such explanatory searches. In addition, it appears anchored to a general intentionality system that promotes the attribution of teleological purpose and higher-order mental states to an abstract agency that is envisioned to cause events and personal experiences. Identifying the component parts of this specialized cognitive system through empirical investigations can help researchers to reconstruct both its evolutionary phylogeny and to track its developmental emergence.