This article raises two questions about Robert Myers and Claudine Verheggen's terrific book, Donald Davidson's Triangulation Argument: A Philosophical Inquiry. The first question, concerning the first part of the book, is whether, starting from the assumption that a solitary individual cannot have thought contents, we can show that adding another individual to the picture cannot resolve the problem. The second question, concerning the second part, is whether a more sophisticated, decision-theoretic, Humean about the pro-attitudes can respond to the objections to (...) the simple Humean view, and whether Davidson was not in fact just such a sophisticated decision-theoretic Humean. RÉSUMÉ: Cet article pose deux questions sur le formidable livre de Robert Myers et Claudine Verheggen, Donald Davidson's Triangulation Argument: A Philosophical Inquiry. La première question, qui concerne la première partie du livre, consiste à déterminer si, étant donné la supposition qu'un individu solitaire ne peut pas avoir de contenus mentaux, nous pouvons démontrer qu'ajouter un autre individu ne permet pas de résoudre le problème. La seconde question, qui concerne la deuxième partie du livre, est de savoir si un tenant d'une conception humienne des pro-attitudes plus sophistiquée, adhérant à la théorie de la décision, peut répondre aux objections formulées contre la simple conception humienne, et si Davidson n’était pas en fait un tenant de ce second type de conception humienne. (shrink)

-/- Human beings are conscious not only of the world around them but also of themselves: their activities, their bodies, and their mental lives. They are, that is, self-conscious (or, equivalently, self-aware). Self-consciousness can be understood as an awareness of oneself. But a self-conscious subject is not just aware of something that merely happens to be themselves, as one is if one sees an old photograph without realising that it is of oneself. Rather a self-conscious subject is aware of themselves (...) as themselves; it is manifest to them that they themselves are the object of awareness. Self-consciousness is a form of consciousness that is paradigmatically expressed in English by the words “I”, “me”, and “my”, terms that each of us uses to refer to ourselves as such. -/- A central topic throughout the history of philosophy—and increasingly so since the seventeenth century—the phenomena surrounding self-consciousness prompt a variety of fundamental philosophical and scientific questions, including its relation to consciousness; its semantic and epistemic features; its realisation in both conceptual and non-conceptual representation; and its connection to our conception of an objective world populated with others like ourselves. (shrink)

If we distinguish phenomenal effects from their noumenal causes, the former being our conceptual(ized) experiences, the latter their grounds or causes in reality ‘as it is’ independent of our experience, then two contradictory positions with regards to the relationship between these two can be distinguished: either phenomena are identical with their noumenal causes, or they are not. Davidson is among the most influential modern defenders of the former position, metaphysical non-dualism. Dharmakīrti’s strict distinction between ultimate and conventional reality, on the (...) other hand, may be one of the most rigorously elaborated theories of the opposite position, metaphysical dualism. Despite this fundamental difference, their theories about the connection between phenomena and their noumenal causes are surprisingly similar in important respects. Both Dharmakīrti in his theory of ‘apoha’ and Davidson in his theory of ‘triangulation’ argued that the content of words or concepts depends on a process involving at least two communicating beings and shared noumenal stimuli. The main point of divergence is the nature of classification, but ultimately Dharmakīrti’s and Davidson’s conclusions on the noumenal-phenomenal relationship turn out to be complementary more than contradictory, and an integrative reconstruction suggests a ‘middle path’ between dualism and non-dualism. (shrink)

(First paragraph.) Different views on the relation between phenomenal reality, the world as we consciously experience it, and noumenal reality, the world as it is independent from an experiencing subject, have different implications for a collection of interrelated issues of meaning and reality including aspects of metaphysics, the philosophy of language, and philosophical methodology. Exploring some of these implications, this paper compares and brings together analytic, continental, and Buddhist approaches, focusing on relevant aspects of the philosophy of Donald Davidson, Jacques (...) Derrida, Dharmakīrti, and Dōgen. Prima facie, these philosophers have little in common, and indeed the differences are vast. Even in case of the two Western thinkers there is a fundamental difference between Davidson’s anti-dualist identification of phenomenal, experienced reality with the noumenal, real, external world on the one hand, and the bracketing or elimination of noumenal reality at the base of Derrida’s thought on the other, which lead to radically different ideas with regards to (the possibility and nature of) objectivity and our linguistic access to the real/external/noumenal world. Nevertheless, there are important similarities between Dharmakīrti’s theory of apoha and Davidson’s and Derrida’s theories of triangulation and différance respectively, and these similarities can be exploited to bridge some of the differences and attempt a constructive engagement. (shrink)