The classical rule of Repetition says that if you take any sentence as a premise, and repeat it as a conclusion, you have a valid argument. It's a very basic rule of logic, and many other rules depend on the guarantee that repeating a sentence, or really, any expression, guarantees sameness of referent, or semantic value. However, Repetition fails for token-reflexive expressions. In this paper, I offer three ways that one might replace Repetition, and still keep (...) an interesting notion of validity. Each is a fine way to go for certain purposes, but I argue that one in particular is to be preferred by the semanticist who thinks that there are token-reflexive expressions in natural languages. (shrink)

Token-reflexive theories of indexicals – words like ‘I,’ ‘here,’ and ‘today’ – are widely thought to face a problem in account for intuitively valid arguments involving indexicals. Yet all discussions of the problem with which I am familiar focus on particular examples or on particular rules of inference. In this paper, I first state the problem in its full generality, and then argue that two recent attempts to reject the problem fail. Finally, I consider the proposal by García-Carpintero (...) that demonstratives – ‘this’ and ‘that’ – raise the same problem. I argue that while there are important similarities between the logic problem for token-reflexives and the role of demonstratives in logic, recent work on the logic of demonstratives can offer insights into logic that token-reflexive theories cannot. (shrink)

Reichenbachian approaches to indexicality contend that indexicals are "token-reflexives": semantic rules associated with any given indexical-type determine the truth-conditional import of properly produced tokens of that type relative to certain relational properties of those tokens. Such a view may be understood as sharing the main tenets of Kaplan's well-known theory regarding content, or truth-conditions, but differs from it regarding the nature of the linguistic meaning of indexicals and also regarding the bearers of truth-conditional import and truth-conditions. Kaplan has criticized (...) these approaches on different counts, the most damaging of which is that they make impossible a "logic of demonstratives". The reason for this is that the token-reflexive approach entails that not two tokens of the same sentential type including indexicals are guaranteed to have the same truth-conditions. In this paper I rebut this and other criticisms of the Reichenbachian approach. Additionally, I point out that Kaplan's original theory of "true demonstratives" is empirically inadequate, and claim that any modification capable of accurately handling the linguistic data would have similar problems to those attributed to the Reichenbachian approach. This is intended to show that the difficulties, no matter how real, are not caused by idiosincracies of the "token-reflexive" view, but by deep facts about indexicality. (shrink)

Tradition has it that first-person thought is somehow special. It is also commonplace to maintain that the first-person concept obeys a rule of reference to the effect that any token first-person thought is about the thinker of that thought. Following Annalisa Coliva and, more recently, Santiago Echeverri, I take the specialness claim to be the claim that thinking a first-person thought comes with a certain guarantee of its pattern of reference. Echeverri maintains that such a guarantee is explained (...) by a fairly flatfooted interpretation of the thinker-reflexive rule. I argue, however, that the explanatory aspirations of the thinker-reflexive rule are fulfilled only if we accept an epistemically loaded gloss on the notion of a thinker of a thought featuring the rule. That gloss is unpacked in terms of the subject’s ability to be acquainted with the phenomenal character of their thoughts. (shrink)

The rule account of self-conscious thought holds that a thought is self-conscious if and only if it contains a token of a concept-type that is governed by a reflexive rule. An account along these lines was discussed in the late 70s. Nevertheless, very few philosophers endorse it nowadays. I shall argue that this summary dismissal is partly unjustified. There is one version of the rule account that can explain a key epistemic property of self-conscious thoughts: (...) Guarantee. Along the way, I will rebut a number of objections and introduce two constraints on how the reflexive rule is implemented. (shrink)

Token-reflexivity is commonly understood as reference of a token to a token of which it is a part, proper or not. It may be compared with its familiar formal kin – Gödelian reflexivity. In this paper the possibility of the latter type of construction in a formal setting provides a stark point of contrast with token-reflexivity understood as token self-reference, a purported species of natural phenomena, with the token-reflexives themselves understood as the bearers of (...) self-reference. I argue that there is no token-reflexivity thus understood, and so, no token-reflexives. The case provides a particularly useful background against which to discuss the centrality of conditions of production – as opposed to conditions of consumption – in the study of natural language. (shrink)

John Searle has argued that all perceptual experiences are token-reflexive, in the sense that they are constituents of their own veridicality conditions. Many philosophers have found the kind of token-reflexivity he attributes to experiences, which I will call _causal_ token-reflexivity, unfaithful to perceptual phenomenology. In this paper, I develop an argument for a different sort of token-reflexivity in perceptual (as well as some non- perceptual) experiences, which I will call _temporal_ token-reflexivity, and which ought (...) to be phenomenologically unobjectionable. (shrink)

According to a Reichenbachian treatment, indexicals are token-reflexive. That is, a truth-conditional contribution is assigned to tokens relative to relational properties which they instantiate. By thinking of the relevant expressions occurring in “ordinary contexts” along these lines, I argue that we can give a more accurate account of their semantic behavior when they occur in indirect contexts. The argument involves the following: (1) A defense of theories of indirect discourse which allows that a reference to modes of presentation (...) associated with expressions occurring in indirect contexts can be made depending on contextual aspects. (2) A defense of the “doubleindexing” theories proposed by Stalnaker and others in order to account for the difference between metaphysical and epistemological modalities. (3) The claim that a Reichenbachian view improves upon the theories defended in (1) and (2). (shrink)

A key component of much current research in behavioral ecology, cognitive science, and economics is a model of the mind at least partly based on beliefs and desires. However, despite this prevalence, there are still many open questions concerning both the structure and the applicability of this model. This is especially so when it comes to its ‘desire’ part: in particular, it is not yet entirely clear when and why we should expect organisms to be desire-based—understood so as to imply (...) that they consult explicit tokenings of what they ought to do—as opposed to being drive-based—understood so as to imply that they react to the world using behavioral reflexes. In this paper, I present the beginnings of an answer to this question. To do this, I start by showing that an influential recent attempt to address these issues—due to Kim Sterelny—fails to be fully successful, as it does not make sufficiently clear what the relative benefits and disadvantages of drive-based and desire-based cognitive architectures are. I then present an alternative account of this matter based on the idea that organisms that can follow explicit behavioral rules (i.e. which have desires) avoid having to memorize a large set of state of the world–action connections—which can (though need not) be adaptive. Finally, I apply this account to the question of what the cognitive value of mental representations should be seen to be; here, I conclude that—contrary to some recent claims—relying on mental representations can make decision making easier, not harder, but also that—in line with these recent claims—whether it does so depends on the details of the case. (shrink)

A key component of much current research in behavioral ecology, cognitive science, and economics is a model of the mind at least partly based on beliefs and desires. However, despite this prevalence, there are still many open questions concerning both the structure and the applicability of this model. This is especially so when it comes to its ‘desire’ part: in particular, it is not yet entirely clear when and why we should expect organisms to be desire-based—understood so as to imply (...) that they consult explicit tokenings of what they ought to do—as opposed to being drive-based—understood so as to imply that they react to the world using behavioral reflexes. In this paper, I present the beginnings of an answer to this question. To do this, I start by showing that an influential recent attempt to address these issues—due to Kim Sterelny—fails to be fully successful, as it does not make sufficiently clear what the relative benefits and disadvantages of drive-based and desire-based cognitive architectures are. I then present an alternative account of this matter based on the idea that organisms that can follow explicit behavioral rules avoid having to memorize a large set of state of the world–action connections—which can be adaptive. Finally, I apply this account to the question of what the cognitive value of mental representations should be seen to be; here, I conclude that—contrary to some recent claims—relying on mental representations can make decision making easier, not harder, but also that—in line with these recent claims—whether it does so depends on the details of the case. (shrink)

Synonymy, at its most basic, is sameness of meaning. A token-reflexive expression is an expression whose meaning assigns a referent to its tokens by relating each particular token of that particular expression to its referent. In doing so, the formulation of its meaning mentions the particular expression whose meaning it is. This seems to entail that no two token-reflexive expressions are synonymous, which would constitute a strong objection against token-reflexive semantics. In this paper, (...) I propose and defend a notion of synonymy for token-reflexive expressions that allows such expressions to be synonymous, while being a fairly conservative extension of the customary notion of synonymy. (shrink)

This essay presents an argument against the token-reflexive approach to the semantics for indexical languages. After some preliminary remarks in section one, sections two and three explain why some traditional arguments against token-reflexivity are ultimately ineffective. Section four puts forth a more persuasive argument, to the effect that token-reflexive views overgenerate with respect to results of analyticity. However, as section five explains, defenders of the alternative, type-oriented view have all too often wasted the advantage offered (...) by their approach: the unmotivated, independent restriction of semantic evaluation to so-called ‘proper’ indexes is responsible for undesirable conclusions, similar to those to which token- reflexive theorists are committed. (shrink)

The popular interpretation of token‐reflexivism states that at the level of logical form, indexicals and demonstratives are disguised descriptions that employ complex demonstratives or special quotation‐mark names involving particular tokens of the appropriate expression‐types. In this article I first demonstrate that this interpretation of token‐reflexivism is only one of many, and that it is better to think of token‐reflexivism as denoting a family of distinct theoretical frameworks. Second, I contrast two interpretations of the idea of the (...) class='Hi'>token‐reflexive paraphrase of an indexical sentence. The utterance approach claims that token‐reflexive paraphrases involve tokens of entire utterances. The sub‐utterance approach maintains that token‐reflexive paraphrases involve tokens of the particular indexical words used in the utterance. Next, I pose a problem that shows that neither of the two approaches is correct. The problem shows that the only viable version of the token‐reflexive proposition must somehow take into account the referential intentions of the speaker of the context. Therefore I conclude the article by sketching the framework of restricted intentional token‐reflexivism. I argue that it is an attractive semantic theory of distributed utterances that, among other things, enables automatic and intentional indexicals to be distinguished. (shrink)

Determining what content is expressed by a demonstrative when its reference cannot be determined is a problem for those who assume that demonstrative reference is cognized by interpreters and demonstrative meaning has a mere indicative role. Here, I explore a concept of content that gives meaning a cognitively relevant role, namely, John Perry’s classificatory concept of content. With that purpose, I compare the interpretation of a deictic demonstrative in two cases: for an eavesdropper and a conversational participant, aiming to show (...) that meaning, in the form of reflexive rules, can be recruited to play the role of content when information is scarce. (shrink)

What determines the reference of first-person thoughts—thoughts that one would express using the first-person pronoun? I defend a model on which our ways of gaining knowledge of ourselves do, in much the way that our ways of gaining knowledge of objects in the world determine the reference of perceptual demonstrative thoughts. This model—the Demonstrative Model of First-Person Thought—can be motivated by reference to independently plausible general principles about how reference is determined. But it faces a serious objection. There seems to (...) be an explanatory rival to it with a great deal of plausiblility. The rival is The Simple Rule Model, which says that first-person thoughts are governed by the simple rule that any token of one will be about the person whose token it is. I pinpoint a crucial unclarity in The Simple Rule Model, hinging on how we understand the notion of a rule, and argue that no version of the Simple Rule Model is both plausible and a genuine explanatory rival to the Demonstrative Model. I also provide an argument that the Demonstrative Model is extensionally adequate. (shrink)

Reichenbach, for example, believes that "1" has the same extensional meaning as "the person who utters this token", and Smart believes that "now" means the same as is simultaneous with this utterance” (where the italicization of the "is" indicates it is tenseless). But if a tokeri 1 of’ ’I’ , refers to itself, it has a different reference than a token.

The thesis of this paper is that the capacity to think of one’s perceptions as cross-modally integrated is incompatible with a reductionist account of the self. In §2 I distinguish three versions of the argument from cross-modality. According to the ‘unification’ version of the argument, what needs to be explained is one’s capacity to identify an object touched as the same as an object simultaneously seen. According to the ‘recognition’ version, what needs to be explained is one’s capacity, having once (...) seen an object, to reidentify that same object by touch alone. According to the ‘objectivity’ version, what needs to be explained is one’s capacity to think of one’s perceptions in different modalities as perceptions of one and the same object. The third version seems to establish that one must conceive of oneself substantially, as the numerically identical owner of one’s experiences, a conclusion in agreement with recent work in developmental psychology claiming to show that an infant’s cross-modal capacities are essentially implicated in their development of a sense of self. There is further work to be done if this is to be tumed into an argument against reductionism: there is no swift route from the epistemology of self-consciousness to the metaphysics of the self. In the §3, I will claim that there is, nevertheless, an argument linking the two. What I propose is an argument derived, not from the token-reflexive rule for the first-person, but resting on its anaphoric behaviour spanning intensional operators. (shrink)

The thesis of this paper is that the capacity to think of one’s perceptions as cross-modally integrated is incompatible with a reductionist account of the self. In §2 I distinguish three versions of the argument from cross-modality. According to the ‘unification’ version of the argument, what needs to be explained is one’s capacity to identify an object touched as the same as an object simultaneously seen. According to the ‘recognition’ version, what needs to be explained is one’s capacity, having once (...) seen an object, to reidentify that same object by touch alone. According to the ‘objectivity’ version, what needs to be explained is one’s capacity to think of one’s perceptions in different modalities as perceptions of one and the same object. The third version seems to establish that one must conceive of oneself substantially, as the numerically identical owner of one’s experiences, a conclusion in agreement with recent work in developmental psychology claiming to show that an infant’s cross-modal capacities are essentially implicated in their development of a sense of self. There is further work to be done if this is to be tumed into an argument against reductionism: there is no swift route from the epistemology of self-consciousness to the metaphysics of the self. In the §3, I will claim that there is, nevertheless, an argument linking the two. What I propose is an argument derived, not from the token-reflexive rule for the first-person, but resting on its anaphoric behaviour spanning intensional operators. (shrink)

This paper presents a new cognitivist account for the old puzzle of self-consciousness or knowing self-reference. Knowing self-reference does not rely on reflection on some putative pre-existent pre-reflexive self-consciousness, nor is it the result of a process of identification of oneself as the employer of the relevant token of “I” according to the token-reflexive rule of the first-person pronoun. Rather, it relies on the architecture of the cognitive system. By exploiting the acquaintance relation that every (...) brain has to one’s own body, a “mental file” is opened in a subliminal way to house information about oneself gained through the appropriate proprioceptors. Knowing self-reference based on self-files dispenses with self-identification because the opening of the file in the same brain/body is not a deed of the cognitive system but rather something that takes place sub-personally. (shrink)

This paper aims to offer a new metaphysical view of both the representational content and the phenomenal or conscious character of visual experience inspired by Kaplan’s semantics of demonstratives. In Kaplan’s famous account, the character or meaning of a demonstrative type is understood as the function of a particular token of that type (vehicle of content) in the context of the demonstration of the singular content in the context in question. By way of analogy, I want to suggest that (...) the phenomenal character of experience can be best modeled as a function from tokens of experience in the context of experiential contact to their singular contents: that is, the instantiation of properties with which the subject is in experiential contact in those contexts. Since the meaning of demonstratives can also be described by its token-reflexive rule (the object demonstrated by this token demonstrative in this context of demonstration), we can also think of the phenomenal character as a token-reflexive property of representing whatever is normally causally responsible for this token experience in the context of experiential contact. This is what I call Reflexionism, inspired by Tye’s Kaplanianism (Tye 2009, 113-4, 2014). For example, phenomenal yellowness is the token-reflexive property of representing whatever is causally responsible for the relevant brain pattern in the context of experiential contact under normal conditions. (shrink)

(2001). Reflexive governance and indigenous self‐rule: Lessons in associative democracy? Critical Review of International Social and Political Philosophy: Vol. 4, Associative Democracy: The Real Third Way, pp. 157-186.

Reference and indexicality are two central topics in the Philosophy of Language that are closely tied together. In the first part of this book, a description theory of reference is developed and contrasted with the prevailing direct reference view with the goal of laying out their advantages and disadvantages. The author defends his version of indirect reference against well-known objections raised by Kripke in Naming and Necessity and his successors, and also addresses linguistic aspects like compositionality. In the second part, (...) a detailed survey on indexical expressions is given based on a variety of typological data. Topics addressed are, among others: Kaplan's logic of demonstratives, conversational versus utterance context, context-shifting indexicals, the deictic center, token-reflexivity, vagueness of spatial and temporal indexicals, reference rules, and the epistemic and cognitive role of indexicals. From a descriptivist perspective on reference, various examples of simple and complex indexicals are analyzed in first-order predicate logic with reified contexts. A critical discussion of essential indexicality, de se readings of attitudes and accompanying puzzles rounds up the investigation. (shrink)

Reference and indexicality are two central topics in the Philosophy of Language that are closely tied together. In the first part of this book, a description theory of reference is developed and contrasted with the prevailing direct reference view with the goal of laying out their advantages and disadvantages. The author defends his version of indirect reference against well-known objections raised by Kripke in Naming and Necessity and his successors, and also addresses linguistic aspects like compositionality. In the second part, (...) a detailed survey on indexical expressions is given based on a variety of typological data. Topics addressed are, among others: Kaplan's logic of demonstratives, conversational versus utterance context, context-shifting indexicals, the deictic center, token-reflexivity, vagueness of spatial and temporal indexicals, reference rules, and the epistemic and cognitive role of indexicals. From a descriptivist perspective on reference, various examples of simple and complex indexicals are analyzed in first-order predicate logic with reified contexts. A critical discussion of essential indexicality, de se readings of attitudes and accompanying puzzles rounds up the investigation. (shrink)

: Traditional accounts regard the first-person pronoun as a special token-reflexive indexical whose referent, the utterer, is identified by the linguistic rule expressed by the term plus the context of utterance. This view falls short in accounting for all the I-uses in narrative practices, a domain broader than fiction including storytelling, pretense, direct speech reports, delayed communication, the historical present, and any other linguistic act in which the referent of the indexical is not perceptually accessible to the (...) receiver. I propose a model for the reference of “I” based on the distinction between three functions carried out by indexicals in communication, namely, the anaphoric, perceptual, and phantasmatic functions. The referential mechanism of the phantasmatic “I”, that is, the “I” used in phantasmatic function, is understood as an instance of imagination-oriented pointing exploiting the phantasmatic context, and not the perceptual context relevant in perceptual uses of indexicals. The rule for “I” is revised in light of the perceptual vs. phantasmatic deixis distinction; the resulting rule governing the reference of the phantasmatic “I” allows for a homogeneous treatment of ‘I’-tokens in narrative practices spanning the spectrum from fiction to non-fiction. Keywords : First-person Pronoun; Context; Imagination; Fiction; Indexicals; Narration; L'io fantasmatico. Sull’uso immaginativo del pronome di prima persona tra finzione e realtà Riassunto : Tradizionalmente “io” viene trattato come un indicale token-riflessivo speciale il cui referente, il produttore dell’occorrenza, è identificato attraverso la sola regola linguistica e il contesto di proferimento. Questo approccio, tuttavia, non riesce a rendere conto di quei casi in cui “io” appare all’interno di pratiche di narrazione, un dominio più ampio della finzione e che include lo storytelling, i racconti in discorso diretto e indiretto, la comunicazione differita, il presente storico e ogni altro atto linguistico in cui il referente indicale non è percettivamente accessibile al ricevente. Il modello per il riferimento di “io” qui proposto si basa sulla distinzione tra tre funzioni svolte dagli indicali nella comunicazione: la funzione anaforica, la funzione percettiva, e la funzione fantasmatica. Il meccanismo referenziale dell’io fantasmatico, ovvero del pronome di prima persona usato in funzione fantasmatica, è inteso come una istanza di deissi orientata dall’immaginazione che sfrutta il contesto fantasmatico, piuttosto che il contesto percettivo rilevante negli usi percettivi degli indicali. La regola per “io” è riformulata alla luce della distinzione tra deissi fantasmatica e deissi percettiva; la risultante regola per il riferimento indicale dell’io fantasmatico permette un trattamento omogeneo delle occorrenze di “io” nelle pratiche di narrazione che pertengono indistintamente alla finzione e alla realtà. Parole chiave : Pronome di prima persona; Contesto; Immaginazione; Finzione; Indicali; Narrazione. (shrink)

This article relates to the CJEU’s understanding of the concept of the spouse in Case C-673/16 and its effect on the process of law application by Polish administrative courts. The authors considerations are based on the assumption that the CJEU’s interpretation of EU law in Coman and Others is of a dynamic-deliberative nature, based on functional rules, and that at the same it time takes into account a specific legal and socio-cultural context in which one of the fundamental freedoms guaranteed (...) by EU law is implemented. This judgment, as authors underline, confirms that a proper understanding of the current legal context of the concept of a spouse requires that the social and cultural context and the plurality of values arising from different lifestyles be taken into account in the application and interpretation of the law, all with a view to empowering the individual in his or her relationship with the State and raising the level of protection of human rights. Authors observe in the practice od Polish administrative courts that this CJEU’s judgment is important in the argumentative layer, but not decisive for the resolution of the case in specific situations where there is a need to address the effect of same-sex marriage in a case related to the implementation of the EU right to free movement. In this context authors consider whether the justification for rulings of administrative courts may be sought in John Gray’s concept of modus vivendi liberalism. (shrink)

There are two extant versions of the new tenseless theory of time: the date versionand the token-reflexive version. I ask whether they are equivalent, and if not, whichof them is to be preferred. I argue that they are not equivalent, that the date version isunsatisfactory, and that the token-reflexive version is correct. I defend the token-reflexive version against a string of objections from Quentin Smith. My defence involves a discussion of the ontological and semantic (...) significance of truth conditions, and of the connection between truth and reality on the one hand, and that between truth and meaning on the other. I argue that Smith's objections to the token-reflexive theory stem from his confusing these two aspects of the notion of truth. (shrink)

Classical ways of viewing the relation of consciousness to the brain and physical world make it difficult to see how consciousness can be a subject of scientific study. In contrast to physical events, it seems to be private, subjective, and viewable only from a subject's first-person perspective. But much of psychology does investigate human experience, which suggests that classical ways of viewing these relations must be wrong. An alternative, Reflexive model is outlined along with it's consequences for methodology. Within (...) this model the external phenomenal world is viewed as part-of consciousness, rather than apart-from it. Observed events are only "public" in the sense of "private experience shared." Scientific observations are only "objective" in the sense of "intersubjective." Observed phenomena are only "repeatable" in the sense that they are sufficiently similar to be taken for "tokens" of the same event "type." This closes the gap between physical and psychological phenomena. Indeed, events out-there in the world can often be regarded as either physical or psychological depending on the network of relationships under consideration. (shrink)

Our aim is to provide a sequent calculus whose external consequence relation coincides with the three-valued paracomplete logic `of nonsense' introduced by Dmitry Bochvar and, independently, presented as the weak Kleene logic K3W by Stephen C. Kleene. The main features of this calculus are (i) that it is non-reflexive, i.e., Identity is not included as an explicit rule (although a restricted form of it with premises is derivable); (ii) that it includes rules where no variable-inclusion conditions are attached; (...) and (iii) that it is hybrid, insofar as it includes both left and right operational introduction as well as elimination rules. (shrink)

We present a revenge argument for non-reflexive theories of semantic notions – theories which restrict the rule of assumption, or initial sequents of the form φ ⊩ φ. Our strategy follows the general template articulated in Murzi and Rossi [21]: we proceed via the definition of a notion of paradoxicality for non-reflexive theories which in turn breeds paradoxes that standard non-reflexive theories are unable to block.

According to the article, Neurath's reflexive epistemology—expressed by the metaphor of the ship in need of reconstruction on the open sea—represents a philosophical alternative to the classical and contemporary forms of scientific realism and ethical cognitivism, including Popper's falsificationism. Against Quine's reductive interpretation of Neurath's boat argument as the basis for a 'naturalized epistemology,' the article maintains that the metaphor suggests the idea of an insuperable situation of linguistic and conceptual circularity. This prevents any attempt at self-foundation in scientific (...) knowledge, as well as in ethics and politics, and rules out any 'constructive philosophy' aiming to break circularity in pursuit of some methodological beginning. (shrink)

The theory of reflexive modernization plausibly advocates postnational cosmopolitanism. As the nation state is eroding today, we are becoming citizens of a ‘global risk society’ whose unity and cohesion is generated by the risk that is threatening us world-wide. By the same token, this world risk society is no longer unified in any political sense. There is no world state; its very idea is even rejected. In this sense, the cosmopolitanism argued for in the theory of reflexive (...) modernization proves predominantly to be an extrapolation of civil society on a global scale, while, strictly speaking, having no cosmo‘political’ counterpart. Building on Marcel Gauchet’s political philosophy, the article questions the cosmopolitanism-beyond-the-political position of the theory of reflexive modernization. To do so, it goes substantially into Gauchet’s view of the representational role of the political as an essential dimension in society formation. (shrink)

The theory of reflexive modernization plausibly advocates postnational cosmopolitanism. As the nation state is eroding today, we are becoming citizens of a ‘global risk society’ whose unity and cohesion is generated by the risk that is threatening us world-wide. By the same token, this world risk society is no longer unified in any political sense. There is no world state; its very idea is even rejected. In this sense, the cosmopolitanism argued for in the theory of reflexive (...) modernization proves predominantly to be an extrapolation of civil society on a global scale, while, strictly speaking, having no cosmo‘political’ counterpart. Building on Marcel Gauchet’s political philosophy, the article questions the cosmopolitanism-beyond-the-political position of the theory of reflexive modernization. To do so, it goes substantially into Gauchet’s view of the representational role of the political as an essential dimension in society formation. (shrink)

Searle's (1990) argument for the seems to rest on a confusion between ontological and epistemological claims. The potential consciousness of a mental state does not yield the same effect as does its actual consciousness, namely, the preservation of aspectual shape. Searle's distinction between the consciousness of an intentional object and that of a mental state, which is meant to counter the objection that deep unconscious rules cease to be deep once they become conscious, fails to do its appointed task.

We discuss recent work on bounded rationality and learning in relation to Soros' principle of reflexivity and stress the empirical importance of non-rational, almost self-fulfilling equilibria in positive feedback systems. As an empirical example, we discuss a behavioral asset pricing model with heterogeneous expectations. Bubble and crash dynamics is triggered by shocks to fundamentals and amplified by agents switching endogenously between a mean-reverting fundamental rule and a trend-following rule, based upon their relative performance. We also discuss learning-to-forecast laboratory (...) experiments, showing that in positive feedback systems individuals coordinate expectations on non-rational, almost self-fulfilling equilibria with persistent price fluctuations very different from rational equilibria. Economic policy analysis may benefit enormously by focusing on efficiency and welfare gains in correcting mispricing along almost self-fulfilling equilibria. (shrink)

We explore the consequences, for logical system-building, of taking seriously the aim of having irredundant rules of inference, and a preference for proofs of stronger results over proofs of weaker ones. This leads one to reconsider the structural rules of REFLEXIVITY, THINNING, and CUT. REFLEXIVITY survives in the minimally necessary form $\varphi:\varphi$. Proofs have to get started. CUT is subject to a CUT-elimination theorem, to the effect that one can always make do without applications of CUT. So CUT is redundant, (...) and should not be a rule of the system. CUT-elimination, however, in the context of the usual forms of logical rules, requires the presence, in the system, of THINNING. But THINNING, it turns out, is not really necessary. Provided only that one liberalizes the statement of certain logical rules in an appropriate way, one can make do without CUT or THINNING. From the methodological point of view of this study, the logical rules ought to be framed in this newly liberalized form. These liberalized logical rules determine the system of core logic. Given any intuitionistic Gentzen proof of $\Delta:\varphi$, one can determine from it a Core proof of some subsequent of $\Delta:\varphi$. Given any classical Gentzen proof of $\Delta:\varphi$, one can determine from it a classical Core proof of some subsequent of $\Delta:\varphi$. In both cases the Core proof is of a result at least as strong as that of the Gentzen proof; and the only structural rule used is $\varphi:\varphi$. (shrink)

Foundational theories of mental content seek to identify the conditions under which a mental representation expresses, in the mind of a particular thinker, a particular content. Normativists endorse the following general sort of foundational theory of mental content: A mental representation r expresses concept C for agent S just in case S ought to use r in conformity with some particular pattern of use associated with C. In response to Normativist theories of content, Kathrin Glüer-Pagin and Åsa Wikforss propose a (...) dilemma, alleging that Normativism either entails a vicious regress or falls prey to a charge of idleness. In this paper, I respond to this argument. I argue that Normativism can avoid the commitments that generate the regress and does not propose the sort of explanation required to charge that its explanation has been shown to be problematically idle. The regress-generating commitment to be avoided is, roughly, that tokened, contentful mental states are the product of rule-following. The explanatory task Normativists should disavow is that of explaining how it is that beliefs and other contentful mental states are produced. I argue that Normativism, properly understood as a theory of content, does not provide this kind of psychological explanation, and therefore does not entail that such explanations are to be given in terms of rule-following. If this is correct, Normativism is not the proper target of the dilemma offered by Glüer-Pagin and Wikforss. Understanding why one might construe Normativism in the way Glüer-Pagin and Wikforss must, and how, properly understood, it avoids their dilemma, can help us to appreciate the attractiveness of a genuinely normative theory of content and the importance of paying careful attention to the sort of normativity involved in norm-based theories of content. (shrink)

Postural reflexes are essential for locomotion and postural stability, and may play an important role in the etiology of chronic back pain. It has recently been theoretically predicted, and with the help of unilateral perturbations of the trunk experimentally confirmed that the sensorimotor control must lower the reflex amplitude for increasing reflex delays to maintain spinal stability. The underlying neuromuscular mechanism for the compensation of postural perturbations, however, is not yet fully understood. In this study, we applied unilateral and bilateral (...) sudden external perturbations to the trunk of healthy subjects and measured the muscular activity and the movement onset of the trunk. We found that the onset of the trunk muscle activity is prior to, or coincident with, the onset of the trunk movement. Additionally, the results of our experiments imply that the muscular response mechanism integrates distant sensory information from both sides of the body. These findings rule out a simple monosynaptic stretch reflex in favor of a more complex polysynaptic postural reflex mechanism to compensate postural perturbations. Moreover, the previously predicted negative correlation between reflex delay and reflex gain was also confirmed for bilateral perturbations. (shrink)

Substructural logics and their application to logical and semantic paradoxes have been extensively studied. In the paper, we study theories of naïve consequence and truth based on a non-reflexive logic. We start by investigating the semantics and the proof-theory of a system based on schematic rules for object-linguistic consequence. We then develop a fully compositional theory of truth and consequence in our non-reflexive framework.

In this paper, I develop an ecological-enactive perspective on the role rules play in linguistic behaviour. I formulate and motivate the hypothesis that metalinguistic reflexivity – our ability to talk about talking – is constitutive of linguistic normativity. On first sight, this hypothesis might seem to fall prey to a regress objection. By discussing the work of Searle, I show that this regress objection originates in the idea that learning language involves learning to follow rules from the very start. I (...) propose an ecological-enactive response to the regress objection. The key move is to deny that language learning consists initially in learning rules. A child first engages in regular communicative behaviour, by learning first-order linguistic skills, and then retroactively interprets her own behaviour in normative metalinguistic terms, i.e., as being guided by rules by relying on reflexive or second-order linguistic skills. On this view, metalinguistic reflexivity enables regulation of already regular communicative behaviour, and thereby constitutes linguistic normativity. Finally, I argue that linguistic rules are resources: they are available to participants in order to (re)negotiate properties of situated language behaviour and thereby reorganize linguistic practices. The account developed in this paper thus allows us to understand the constitutive role of metalinguistic reflexivity for linguistic normativity without falling prey to the regress objection. (shrink)

To understand the distinctive characteristics of the institutions of law, one needs to understand the idea of law. Understanding the nature of law is not ultimately a matter of achieving a careful description of social practices but a matter of grasping the idea towards which those practices must be understood as oriented. The idea of law is the focal point that enables us to make coherent sense of the otherwise diverse features of practice, but it is not itself a matter (...) of observable practice. It resembles a notional point in space that enables us to grasp the relationship between various parts of a complex drawing, although in itself it forms no part of the drawing. But how is such an idea to be investigated? We expect a clear understanding of the idea of law to explain our settled understandings about what will and will not count as an instance of legal ordering. We expect it, in other words, to explain some at least of the minimum conditions for applicability of the idea. But, since the idea of law is invoked within the practices of law, we also expect a philosophical understanding of that idea to clarify its role in guiding and orienting practice, and not simply in describing practice. Although the practices of law are oriented towards the idea of law, that idea is not straightforwardly available to be read in the surface appearance of the practices. For such practices, while involving systematic appeal to the idea of law, operate for the most part on the basis of that unreflective conformity that assists the stable functioning of most human institutions. Can we begin by identifying a "minimum specification" of the concept of law, in the form of a set of conditions without which nothing could count as law at all? From such a minimum specification, can we proceed in some orderly and intellectually defensible way towards "later phases" of the concept, with their "qualitative changes as well as additions and complications"? The possibility is worth exploring, however unfashionable may be the philosophical viewpoint from which it springs. Fuller's famous story of Rex, and his failed attempts to enact law, identifies the minimum conditions that something must satisfy in order to count as an instance of law. Fuller's theory becomes interesting when he proceeds to demonstrate that the eight desiderata (identified as minimum conditions), when taken collectively, be regarded as a guiding ideal for legal thought: the ideal that we usually label "the rule of law". Fuller claimed that his eight requirements represent an "inner morality of law". Hart's critique of Fuller appeared to suggest that the moral value of compliance with the eight requirements is wholly contingent upon the law's content, and that the eight requirements are more akin to precepts of efficiency than to moral standards. This criticism has been widely endorsed as correct. In fact, the criticism is not correct. The eight requirements are not principles of efficacy, but (when taken together) represent a moral ideal for legal systems. Fuller never really succeeded in giving a clear explanation of the moral status of his eight requirements. I argue that Fuller's eight desiderata represent an intrinsically moral ideal that we may call "freedom as independence from the power of another". This is the aspect of freedom that distinguishes the slave from the free man. My theory seeks to establish the existence of a very tight and necessary connection between law and morality. Positivists will find it impossible to deny that governance by law involves some degree of compliance with Fuller's eight requirements, and that such compliance necessarily involves the realisation of some degree of freedom as independence. If they are tempted to deny that freedom as independence is a distinct aspect of freedom, they must also argue that connections between slavery and the lack of freedom are purely contingent. If they accept that the lack of freedom as independece is what makes a slave a slave, but they deny that freedom as indepenence is a moral value, they must say that there is nothing intrinsically morally wrong with slavery: the moral wrongness of slavery would then have to be seen as stemming from purely contingent features of the slave's position. The value of freedom as independence may be thin. But it is real, it is genuinely valuable, and it is tightly connected to the existence of law. (shrink)

The paper claims that the rule of recognition, given the way it is presented by Hart, cannot be a constitutive rule of any legal system as a whole, but rather a constitutive rule of legal rules as elements of a legal system. Since I take the legal system to be an institutional artifact kind, I claim that, in order to account for a legal system as a whole, at least two further constitutive rules, in addition to the (...) rule of recognition as a token-element constitutive rule, are needed – one constitutive of legal officials and the other constitutive of a legal system as a token. However, given the central role the legal officials' practice occupies in establishing a particular instantiation or token of a legal system, I also claim that the rule of recognition cannot be understood as 'merely' a token-element constitutive rule but also as a legal system's implementation or concretisation rule. (shrink)

Concerns about the under-representation of female academic philosophers and about the stereotype that philosophy is best done by men have recently led to efforts to make academic philosophy a more inclusive discipline. An example is the Gendered Conference Campaign, encouraging event organisers and volume editors to include women amongst invited speakers and authors. Initiatives such as the GCC raise worries about tokenism. Potential invitees may be concerned about unfairness towards whose who would have been invited in their place in the (...) absence of affirmative action and about the way in which affirmative action can affect the quality of the conference or volume in question. And women philosophers often worry that, if formal rules or significant social pressures towards gender inclusiveness play a role in selection processes, their achievements will be discounted. I argue there is no good reason for these fears: there is no pure meritocracy in academia, nor is the ideal of pure meritocracy either feasible or desirable. There are several legitimate grounds — independent of professional competence — for including people in positions of visibility and prestige; gender is such a legitimate reason. (shrink)

Many philosophers believe that agents are self-ruled only when ruled by their (authentic) selves. Though this view is rarely argued for explicitly, one tempting line of thought suggests that self-rule is just obviously equivalent to rule by the self . However, the plausibility of this thought evaporates upon close examination of the logic of ‘self-rule’ and similar reflexives. Moreover, attempts to rescue the account by recasting it in negative terms are unpromising. In light of these problems, this (...) paper instead proposes that agents are self-ruled only when not ruled by others. One reason for favouring this negative social view is its ability to yield plausible conclusions concerning various manipulation cases that are notoriously problematic for nonsocial accounts of self-rule. A second reason is that the account conforms with ordinary usage. It is concluded that self-rule may be best thought of as an essentially social concept. (shrink)

Revision sequences were introduced in 1982 by Herzberger and Gupta as a mathematical tool in formalising their respective theories of truth. Since then, revision has developed in a method of analysis of theoretical concepts with several applications in other areas of logic and philosophy. Revision sequences are usually formalised as ordinal-length sequences of objects of some sort. A common idea of revision process is shared by all revision theories but specific proposals can differ in the so-called limit rule, namely (...) the way they handle the limit stages of the process. The limit rules proposed by Herzberger and by Belnap show different mathematical properties, called periodicity and reflexivity, respectively. In this paper we isolate a notion of cofinally dependent limit rule, encompassing both Herzberger’s and Belnap’s ones, to study periodicity and reflexivity in a common framework and to contrast them both from a philosophical and from a mathematical point of view. We establish the equivalence of weak versions of these properties with the revision-theoretic notion of recurring hypothesis and draw from this fact some observations about the problem of choosing the “right” limit rule when performing a revision-theoretic analysis. (shrink)