Seeks to defend a formal (e.g. truth-conditional) approach to semantic theorizing from advocates of so-called ‘dual pragmatics’ (e.g. relevance theorists or contextualists). I argue, first, that formal semantics is preferable to pragmatically saturated approaches since only formal accounts are compatible with a modularity view of linguistic understanding (a view which is itself, I suggest, independently well motivated). Secondly, I contend that the arguments currently on the table in favour of dual pragmatics fail to show that formal semantics should be abandoned. These arguments for dual pragmatics stem from the existence of overt context-sensitivity in natural languages (for instance, in the form of indexicals and demonstratives) and the purported existence of covert context-sensitivity (in the form of ‘unarticulated constituents’). I look at these arguments in detail and suggest how the formal theorist can accommodate the apparent intrusion of pragmatics into the semantic realm. My defence of formal semantics holds, however, only given an appreciation of what I deem to be the limits of semantic theorizing. Thus, I argue overall for a minimal conception of the nature of semantic theories.
No abstract
A standard objection to so‐called ‘minimal semantics’ (Borg 2004, 2012, Cappelen and Lepore 2005) is that minimal contents are explanatorily redundant as they play no role in an adequate account of linguistic communication (those making this objection include Levinson 2000, Carston 2002, Recanati 2004). This paper argues that this standard objection is mistaken. Furthermore, I argue that seeing why the objection is mistaken sheds light both on how we should draw the classic Gricean distinction between saying and implicating, and how we should think about the key philosophical notion of assertion. Specifically, it reveals that these ideas are best understood primarily in socio‐linguistic terms (resting on the degree of liability a speaker is held to have for linguistically conveyed content).
Philosophers often assume that folk hold pain to be a mental state. However, folk also assign pains bodily locations: unlike most other mental states, pains are held to exist in arms, feet, etc. This has led some to talk of the “paradox of pain,” whereby the folk notion of pain is inherently conflicted. Recently, several authors have rejected the paradox view, arguing for a univocal, Bodily view of the folk notion of pain. This paper presents six objections to the Bodily view. We then outline a direction for future research—the “Polyeidic approach”—whereby the folk notion of pain is held to be complex.
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