Abstract:Russellian incomplete symbols are usually conceived as an analytical residue—as what remains of the would-be entities when properly analyzed. This article aims to reverse the approach in raising another question: what, if any, does the incomplete symbol contribute to the completely analyzed language? I will first show that, from a technical point of view, there is no difference between the way Russell defines his denoting phrases in “On Denoting” and the way Frege defines his second-order concepts. But I will (...) secondly support that the two notions have two widely different conceptual meanings: the same logical procedures which are used by Frege to increase the deductive power of his system allow Russell to logically relate quantificational notation to ordinary language. Focusing on Russell’s treatment of OD’s puzzles, I will thirdly argue that this shift constitutes the source of a deep transformation in the way logic and language are related. (shrink)

Various defenses of amodal symbol systems are addressed, including amodal symbols in sensory-motor areas, the causal theory of concepts, supramodal concepts, latent semantic analysis, and abstracted amodal symbols. Various aspects of perceptual symbol systems are clarified and developed, including perception, features, simulators, category structure, frames, analogy, introspection, situated action, and development. Particular attention is given to abstract concepts, language, and computational mechanisms.

Recent evidence from cognitive neuroscience suggests that certain cognitive processes employ perceptual representations. Inspired by this evidence, a few researchers have proposed that cognition is inherently perceptual. They have developed an innovative theoretical approach that rests on the notion of perceptual simulation and marshaled several general arguments supporting the centrality of perceptual representations to concepts. In this article, I identify a number of weaknesses in these arguments and defend a multiple semantic code approach that posits both perceptual and non-perceptual representations.

The core of the language of thought program is the claim that thinking is the manipulation of symbols according to rules. Yet LOT has said little about symbol natures, and existing accounts are highly controversial. This is a major flaw at the heart of the LOT program: LOT requires an account of symbol natures to naturalize intentionality, to determine whether the brain even engages in symbol manipulations, and to understand how symbols relate to lower-level neurocomputational states. This paper (...) provides the much-needed theory of symbols, and in doing so, alters the LOT program in significant respects. (shrink)

In this book, George Schedler offers moral and legal perspectives on two legacies of the Civil War: the adoption of the Confederate flag by Southern states and the question of African American reparations. Schedler's analysis of reparations focuses on the principle that whatever the enslaved would have earned and enjoyed had they not been enslaved should determine compensation.

No one need deny the importance of language to thought and cognition. At the same time, there is a tendency in studies of mind and mental functioning to assume that properties and principles of linguistic, or language-like, forms of representation must hold of forms of thought and representation in general. Consideration of a wider range of symbol systems shows that this is not so. In turn, various claims and arguments in cognitive theory that depend on assumptions applicable only to linguistic (...) systems, do not go through or become difficult to state in a manner that makes them both interesting and plausible. (shrink)

Consciousness is a central theme of Susanne Langer's three-volume work Mind: An essay on human feeling. Langer proposes an evolutionary history of consciousness in order to establish a biological vocabulary for discussing the subject. This vocabulary is based on the qualities of organic processes rather than generic material objects. Her historical scenario and new terminology suggest that Langer views the “cash value” of consciousness in terms of symbolic thinking and aesthetics. This paper provides an overview of Langer's proposed evolutionary scenario (...) of consciousness, along with an examination of her process-oriented philosophy of mind. It is suggested that Langer's basic ideas are importantly similar to those present in dynamical systems theory. As research on consciousness in dynamical systems theory is still young, researchers in this field may find in Langer's work ideas for future exploration, particularly in its connection with aesthetics. (shrink)

Russell's notion of an incomplete symbol has become a standard against which philosophers compare their views on the relationship between language and the world. But Russell's exact characterization of incomplete symbols and the role they play in his philosophy are still disputed. In this paper, I trace the development of the notion of an incomplete symbol in Russell's philosophy. I suggest – against Kaplan, Evans, and others – that Russell's many characterizations of the notion of an incomplete symbol are (...) compatible. To this end, I examine and reject arguments for the purported incompatibility between declaring an expression to be incomplete and incorporating that symbol into a compositional semantic theory. I then examine how Russell puts the notion of an incomplete symbol to use in metaphysics. (shrink)

There is some limited contemporary scholarship on the theory of metaphor Kant appears to provide in his Critique of Judgment. The dominant interpretations that have emerged of Kant’s somewhat nascent account of metaphors are what I refer to as the symbolist view, which states that Kantian symbols should be viewed as Kantian metaphors, and the aesthetic idea view, which holds that Kant defi ned metaphors as aesthetic ideas . In this essay, I claim that the symbolist view of Kantian (...) metaphors is not plausible and that we should accept the aesthetic idea view in its stead. The jumping off points for my discussion are two fairly recent essays on the subject: A. T. Nuyen’s “The Kantian Theory of Metaphor” and Kirk Pillow’s “Jupiter’s Eagle and the Despot’s Hand Mill: Two Views of Metaphor in Kant.” Nuyen defends the symbolist view of Kantian metaphor and Pillow defends a split view, i.e., Pillow thinks Kant has a dual-aspect view of metaphor that can bear both the symbolist and the aesthetic idea interpretations. Although I make use of some of Pillow’s objections against the symbolist view, I conclude that both he and Nuyen are wrong in thinking that Kantian symbols have any relationship to Kantian metaphors at all. Lastly, I will provide my own positive account of Kant’s theory of metaphors as well as show how this debate affects Kant’s overallaesthetic theory. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 216 Seiten: 1-18.

For Murray Edelman, political realities are largely inaccessible to the public, save by the mediation of symbols generated by elites. Such symbols often create the illusion of political solutions to complex problems—solutions devised by experts, implemented by effective leaders, and undemonstrably successful in their results.

With the use symbols by political subjects arises the problem of their understanding. Groups of symbols can be created in such a way to contain a message. The state coat of arms is a political symbol, in which is concentrated a number of meanings and significance. The coat of arms — it is a symbol garnished with colossal endless meaning and potential withing its power. Besides this, the state coat of arms appears in numbers like mandalas: it is (...) like this archaic symbol, that combines various geometric shapes expressing the idea of order. The state coat of arms perceptively unites people of different genders, ages, social status andfaith into a united orderly community. A person contemplating the state coat of arms understands it as the center of the universe. The coat of arms is transformed into endlessness, attaining the result of uniting the macrocosm — society and state — and with the macrocosm — man. The function of political symbols exists so as to represent the “body” of a concrete political subject or society as a whole, at the same time in every part of a text “is highlighted” yet another part of the endless semantical richness of the symbol. Political symbols have important significance for the support or destruction of socio-political order. But the chief essence ofpolitical symbols — is the ability to give meaning to all political activities, and the regular “exposition” of state symbols guarantees the stability of the existing socio-political system. (shrink)

An encyclopedic study on the role that fear and anxiety have played as the organizing motives of human existence and social life. Hankiss explains how human beings have surrounded themselves with protective symbols: myths and religions, values and belief systems, ideas and scientific theories, moral and practical rules of behaviour, and a wide range of everyday rituals and trivialities.

. . . Unlike Dewey, he has provided detailed incisive argumentation, and has shown just where the dogmas and dualisms break down." -- Richard Rorty, The Yale Review.