This paper examines Gadamer's and Davidson's dialogical models of interpretation. It shows them to be comparable, but importantly dissimilar with respect to the kind of agreement they require for communication to be possible. It is argued that this difference entails different concepts of alterity: they model not only how we talk, but implicitly who we can intelligibly talk to. Another important contribution of this paper is to uncover a distinction in Gadamer between two kinds of agreement missed so far by (...) all commentators. The final section of this paper defends a second thesis, namely that the degree of agreement required by the models is proportional to the conceptual difference it can make intelligible. Hence, the extent of graspable cultural difference is not only an empirical matter, but is entailed by our choice of model. (shrink)

The central philosophical task posed by conventions is to analyze what they are and how they differ from mere regularities of action and cognition. Subsidiary questions include: How do conventions arise? How are they sustained? How do we select between alternative conventions? Why should one conform to convention? What social good, if any, do conventions serve? How does convention relate to such notions as rule, norm, custom, practice, institution, and social contract? Apart from its intrinsic interest, convention is important because (...) philosophers frequently invoke it when discussing other topics. A favorite philosophical gambit is to argue that, perhaps despite appearances to the contrary, some phenomenon ultimately results from convention. Notable candidates include: property, government, justice, law, morality, linguistic meaning, necessity, ontology, mathematics, and logic. (shrink)