Content, Cognition, and Communication: Philosophical Papers by Nathan Salmon

By Nathan Salmon

Nathan Salmon provides a variety of his essays from the early Eighties to 2006, on a suite of heavily attached issues vital to analytic philosophy. The publication is split into 4 thematic sections. the 1st includes six essays at the subject of direct reference, and linked matters relating to names and outlines, demonstratives and reflexivity. The 4 essays within the moment part, less than the heading of apriority, drawback specific outcomes of Millianism with admire to the semantic-epistemological prestige of convinced certain types of sentences. The 5 essays within the 3rd part boost Salmon's venture of reconciling Millianism with a number of difficulties posed via locutions of propositional perspective, in particular via attributions of trust. the amount concludes with 4 essays in regards to the contrast among that means and use, or extra normally, the excellence among semantics and pragmatics.

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Our fundamental disagreement concerns the more substantial matter of what is believed—in particular, the question whether what is believed is actually made up entirely of such things as ‘ways of conceptualizing’. The ways of taking objects that I countenance are, according to my view, not even so much as mentioned in ordinary propositional-attitude attributions. ) the individuals referred to by those terms. Consequently, ways-of-taking-objects are not mentioned in (an appropriate specification of) the truth conditions of such an attribution.

What other evidence is there? An alternative argument against Millian theory derives from the apparent failures of substitutivity in propositional-attitude attributions. Consider the familiar story of Jones and his ignorance concerning the planet Venus. Jones sees a bright star in the dusk sky, before any other heavenly body is visible, and is told that its name is ‘Hesperus’. Subsequently he sees another bright star in the dawn sky, later than any other heavenly body is visible, and is told that its name is ‘Phosphorus’.

As noted above, these consequences of my account do not conform with the way we actually speak. ’ It is partly for this reason that the antiMillian’s premiss that (5) is false does not simply beg the question. Yet, according to my account, what we say when we deny such things as (5) is literally false. In fact, (5)’s literal truth conditions are, according to the view I advocate, conditions that are plainly fulfilled (in the context of the Jones story). Why, then, do we not say such things, and instead say just the opposite?

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