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I make a proposal about what wondering is and how it differs from other mental phenomena like curiosity. I argue that, though it's tempting to analyze wondering as a desire to know the answer to the question one wonders about, that would be wrong, since wondering is an activity rather than a state, i.e., something we do. I also argue that wondering about a question needn't even essentially involve a desire to know the answer to that question, even as a (...) |
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One recurrent objection against minimalism is that minimal contents have no theoretical role. It has recently been argued that minimal contents serve to draw the distinction between lying and misleading. In Sect. 1 and Sect. 2 I summarise the main argument in support of that claim and contend that it is inconclusive. In Sect. 3 I discuss some cases of lying and some of misleading that raise difficulties for minimalism. In Sect. 4 I make a diagnosis of the failure of (...) No categories |
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According to the subjective view of lying, speakers can lie by asserting a true proposition, as long as they believe this proposition to be false. This view contrasts with the objective view, according to which lying requires the actual falsity of the proposition asserted. The aim of this paper is to draw attention to pairs of assertions that differ only in intuitively redundant content and to show that such pairs of assertions are a reason to favour the subjective view of (...) |
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Although Kant is one of the very few classical writers referred to in the current literature on lying, hardly any attention is paid to how his views relate to the contemporary discussion on the definition of lying. I argue that, in Kant’s account, deception is not the defining feature of lying. Furthermore, his view is able to acknowledge non-deceptive lies. Kant thus holds, I suggest, a version of what is currently labelled Intrinsic Anti-Deceptionism. In his specific version of such a (...) |
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A new definition of lying is gaining traction, according to which you lie only if you say what you know to be false. Drawing inspiration from “New Evil Demon” scenarios, I present a battery of counterexamples against this “Knowledge Account” of lying. Along the way, I comment upon the methodology of conceptual analysis, the moral implications of the Knowledge Account, and its ties with knowledge-first epistemology. |
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In this paper I argue, from the consideration of what I hope is the complete variety of a hearer’s approaches to a speaker’s utterance, that the speaker’s intention does not settle the meaning of her utterance and the hearer does not take a genuine interest in the speaker’s actual intention. The reason why the speaker’s intention does not settle utterance meaning is simply that no utterance meaning determination, as presupposed by intentionalists and anti-intentionalists alike, takes place. Moreover, in the regular (...) |
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Lying is standardly distinguished from misleading according to how a disbelieved proposition is conveyed. To lie, a speaker uses a sentence to say a proposition she does not believe. A speaker merely misleads by using a sentence to somehow convey but not say a disbelieved proposition. Front-and-center to the lying/misleading distinction is a conception of what-is-said by a sentence in a context. Stokke (2016, 2018) has recently argued that the standard account of lying/misleading is explanatorily inadequate unless paired with a (...) |
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Not every speech act can be a lie. A good definition of lying should be able to draw the right distinctions between speech acts that can be lies and speech acts that under no circumstances are lies. This paper shows that no extant account of lying is able to draw the required distinctions. It argues that a definition of lying based on the notion of ‘assertoric commitment’ can succeed where other accounts have failed. Assertoric commitment is analysed in terms of (...) |
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In a recent book (Lying and insincerity, Oxford University Press, 2018), Andreas Stokke argues that one lies iff one says something one believes to be false, thereby proposing that it becomes common ground. This paper shows that Stokke’s proposal is unable to draw the right distinctions about insincere performative utterances. The objection also has repercussions on theories of assertion, because it poses a novel challenge to any attempt to define assertion as a proposal to update the common ground. |
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In this paper I argue, from the consideration of what I hope is the complete variety of a hearer’s approaches to a speaker’s utterance, that the speaker’s intention does not settle the meaning of her utterance and the hearer does not take a genuine interest in the speaker’s actual intention. The reason why the speaker’s intention does not settle utterance meaning is simply that no utterance meaning determination, as presupposed by intentionalists and anti-intentionalists alike, takes place. Moreover, in the regular (...) No categories |
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This paper considers some uses of Free Indirect Discourse within non-fictional discourse. It is shown that these differ from ordinary uses in that they do not attribute actual thoughts or utterances. I argue that the explanation for this is that these uses of Free Indirect Discourse are not assertoric. Instead, it is argued here that they are fictional uses, that is, they are used with fictional force like utterances used to tell a fictional story. Rather than making assertions about the (...) |
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In Lying and Insincerity, Andreas Stokke argues that bald-faced lies are genuine lies, and that lies are always assertions. Since bald-faced lies seem not to be aimed at convincing addressees of their contents, Stokke concludes that assertions needn’t have this aim. This conflicts with a traditional version of intentionalism, originally due to Grice, on which asserting something is a matter of communicatively intending for one’s addressee to believe it. I argue that Stokke’s own account of bald-faced lies faces serious problems (...) |
