Can there ever be a theory of utterance interpretation?

In this paper, I tackle what appears to be a rather simple question: can there ever be a theory of utterance interpretation? It will be contended that a theory of utterance interpretation is not beyond the intellectual grasp of present-day pragmatists so much as it is a construct which lacks sense and is unintelligible. Although many of our most successful theories exhibit desiderata such as simplicity, completeness and explanatory power, it will be argued that these same desiderata are problematic when it is utterance interpretation that is the focus of theoretical efforts. The case in support of this claim sets out from a detailed analysis of the rational, intentional, holistic character of utterance interpretation and draws on the insights of the American philosopher Hilary Putnam. To the extent that a theory of utterance interpretation is not a difficult empirical possibility to realize so much as it is an endeavour which leads to an unintelligible outcome, we consider where this situation leaves pragmatists who have a substantial appetite for theory construction

Universal Gravitation and the (Un)Intelligibility of Natural Philosophy

This article centers on Hume’s position on the intelligibility of natural philosophy. To that end, the controversy surrounding universal gravitation shall be scrutinized. It is very well-known that Hume sides with the Newtonian experimentalist approach rather than with the Leibnizian demand for intelligibility. However, what is not clear is Hume’s overall position on the intelligibility of natural philosophy. It shall be argued that Hume declines Leibniz’s principle of intelligibility. However, Hume does not eschew intelligibility altogether; his concept of causation itself stipulates mechanical intelligibility

The direct perception hypothesis: perceiving the intention of another’s action hinders its precise imitation

We argue that imitation is a learning response to unintelligible actions, especially to social conventions. Various strands of evidence are converging on this conclusion, but further progress has been hampered by an outdated theory of perceptual experience. Comparative psychology continues to be premised on the doctrine that humans and nonhuman primates only perceive others’ physical ‘surface behavior’, while mental states are perceptually inaccessible. However, a growing consensus in social cognition research accepts the Direct Perception Hypothesis: primarily we see what others aim to do; we do not infer it from their motions. Indeed, physical details are overlooked – unless the action is unintelligible. On this basis we hypothesize that apes’ propensity to copy the goal of an action, rather than its precise means, is largely dependent on its perceived intelligibility. Conversely, children copy means more often than adults and apes because, uniquely, much adult human behavior is completely unintelligible to unenculturated observers due to the pervasiveness of arbitrary social conventions, as exemplified by customs, rituals, and languages. We expect the propensity to imitate to be inversely correlated with the familiarity of cultural practices, as indexed by age and/or socio-cultural competence. The Direct Perception Hypothesis thereby helps to parsimoniously explain the most important findings of imitation research, including children’s over-imitation and other species-typical and age-related variations

Fiction and psychological insight

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Moderate Holism: Answering to Criticism and Explaining Linguistic Phenomena

In this paper I present a version of meaning holism proposed by Henry Jackman (1999a, 1999b, 2005 and 2015) entitled "moderate holism". I will argue that this moderate version of holism, in addition to responding to much of the criticism attributed to traditional semantic holism (such as translation, disagreement, change of mind and communication), is also extremely useful to explain the occurrence of several, such as vagueness and polysemy

Metaphysical Rationalism

Material from this paper appears in Chap. 7 of my book Reason and Being, but there is also stuff here that isn't in the book. In particular, it discusses the claims that, for Spinoza, conceiving implies explaining and that existence is identical to or reducible to conceivability. So, if you're interested in those issues, this paper might be worth a read

What is "true" in internal realism?

This paper is a critical examination of Putnam's theory of truth as it evolves from metaphysical to internal realism. First, I analyze the model-theoretic argument that led Putnam to abandon the metaphysical concept of truth as correspondence and to adopt and epistemic view of truth. Though a powerful critique of the metaphysical realist conception of truth, this argument does not establish conclusively that the concept of truth has any epistemic content. Secondly, I discuss Putnam's idealization theory of truth, arguing that the identification of truth with "acceptability under ideal conditions" is at odds with the claim that truth is context-transcendent, since the notion of justification is intrinsically context-dependent and no amount of idealization can reedeem its contextual character. Finally, I suggest that the realist intuitions that Putnam's internal realism tries to capture call for no more than a deflationary view of truth. Acceptance of this view requires abandoning not only the idea that truth is an epistemic property, but also the idea that truth is a substantive property that all true statements share and, therefore, a proper object of philosophical theorizing.Aquest article és un examen critic de la teoria de la veritat de Putnam en la seva evolució des d'un realisme metafisic a un realisme intern. En primer lloc, presento una anàlisi de l'argument de la teoria de models que va dur a Putnam a abandonar el concepte metafísic de veritat corn a correspondència i a adoptar un concepte epistèmic de veritat. Aquest argument, encara que constitueix una potent crítica de la concepció de la veritat del realisme metafísic, no estableix conclusivament que la veritar tingui algun contingut epistèmic. En segon lloc, discuteixo la teoria idealitzada de la veritat de Putnam, tot argumentant que la identificació de la veritat amb "acceptabilitat en condicions ideals" no s'adiu amb la tesi que la veritat no és contextual sinó transcendent, per tal com la noció de justificació és intrínsecament contextual i no hi ha idealització que la pugui redimir d'aquest caracter. Finalment, suggereixo que les intuicions realistes que el realisme intern de Putnam intenta captar no requereixen més que una perspectiva deflacionista sobre la veritat. Adoptar aquesta perspectiva implica abandonar no sols la idea que la veritat és una propietat epistèmica, sinó també la idea que la veritat és una propietat substantiva que totes les afirmacions verdaderes comparteixen i que, per tant, és objecte d'una teoria filosòfica

[v]at is going on? Local and global ideologies about Indian English

ABSTRACTThis article examines local and global language ideologies surrounding a particular phonetic feature in Indian English, the pronunciation of /v/ as [w]. By focusing on how local and global participants – both individuals and institutions – imagine language variation through disparate framings of “neutral” and “standard,” it highlights how processes of globalization and localization are interconnected, dialogic, and symbiotic. Compared are (i) sociolinguistic constructions of Indian cartoon characters, (ii) American “accent training” institutes, (iii) Indian call center and language improvement books, (iv) American speakers’ interpretations of merged IE speech, and, (v) IE speakers’ attitudes about IE, “neutral,” and ”standard” language. The relative social capital of these populations mediates both how each constructs its respective ideology about language variation, and how these ideologies dialogically interact with each other. (Language variation, language ideologies, dialogic, standard language)1</jats:p