Verbs,time, and modality

In the first part of this paper it is argued that Vendler's classification of verbs into aspectual categories, called activities, accomplishments, achievements, and states, is better seen as classifying the meanings of sentences, and a recursive scheme for describing the aspectual character of sentences is presented. In the second part, this scheme is applied to the discussion of the epistemic and deontic meanings of the modal verbs must, will, and may. In particular, the relation between the “future” and “nonfuture” senses of epistemic will is examined.     

The motivations for Walter Burley’s theory of the proposition

Walter Burley (born c. 1275; died. c. 1344) claims throughout his career that the mind can make a statement (propositio) out of things. Since things include entities that exist outside of the mind, Burley appears to be claiming that the mind can form a statement out of things that exist outside of it. Most scholars of Burley offer a deflationary reading of this claim, arguing that it confuses two distinct but closely related philosophical issues: the nature of propositional content, on the one hand, and the role of facts in a compelling account of truth, on the other. But I argue that Burley means exactly what he says: that the mind can, quite literally, form statements out of things that exist outside of it. In Burley’s account, statements of this sort function as the propositional contents of our thoughts and written or uttered sentences. This account of propositional content is motivated by three more fundamental theses to which Burley is committed: referentialism, compositionality, and a claim about truth-conditionality I call intellectualism.     

Understanding Adorno on ‘Natural-History’

‘Natural-History’ is one of the key concepts in the thought of the Frankfurt School critical theorist Theodor W. Adorno, appearing from his very earliest work through to his very last. Unfortunately, the existing literature provides little illumination as to what Adorno’s concept of natural-history is, or what it is supposed to do. This paper thus seeks to supply the required understanding. Ultimately, I argue that ‘natural-history’ is best understood as a sort of ‘therapeutic’ concept, intended to dissolve certain philosophical anxieties which might otherwise present obstacles to our being able to obtain a critical-theoretical understanding of reality.     

William J. Morgan’s ‘conventionalist internalism’ approach. Furthering internalism? A critical hermeneutical response

Several authors, such as William J. Morgan, John S. Russell and R. Scott Kretchmar, have claimed that the limits between the diverse normative theories of sport need to be revisited. Most of these works are philosophically grounded in Anglo-American philosophical approaches. For instance, William J. Morgan’s proposal is mainly based on Richard Rorty’s philosophy. But he also discusses with some European philosophers like Jürgen Habermas. However, Habermas’ central ideas are rejected by Morgan. The purpose of this paper is to analyse Morgan’s rejection of Habermas’ thought and show that a more appropriate normative of sport that explains better our current sporting world can be achieved by drawing on the German philosopher’s ideas. The plan of this paper is the following. It shall analyse the limits of the distinction between broad internalism and externalism by taking Morgan’s work as its starting point. To do so, firstly, the conventionalist way in which Morgan criticises the limits of interpretivism shall be explained (§2). Secondly, the relationship between Morgan’s proposals and the hermeneutical theories which are at the roots of his proposal shall be brought to light. Thirdly, since Morgan takes Habermas’ hermeneutical ethics to be an example of externalism, the relationship between his theory and Habermas’ ethical account shall be clearly defined. Moreover, Morgan’s proposal shall be criticised in the light of Habermas’ discourse ethics (§3). To conclude, a Habermasian approach in sport ethics shall be described (§4).