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  1. Jay Allman (2001). Metaphor and Davidson's Theory of Interpretation. Southern Journal of Philosophy 39 (1):1-22.
  2. Maria Alvarez (1994). Radical Interpretation and Semantic Nihilism: Reply to Glock. Philosophical Quarterly 44 (176):354-360.
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  3. Lynne Rudder Baker (2005). Interpretation in Action: A Preliminary Inquiry. In Fernando Mão de Ferro (ed.), A Explicação da Interpretação Humana (Portuguese). Edições Colibri
    The term ‘human interpretation’ itself has two interpretations: interpretation by human beings and interpretation of human beings. We are all familiar with both kinds of interpretation in ordinary life. Marie interprets Sam’s remark as a sexual invitation; Joseph interprets the famous guest’s attire as an insult to the host. But as the organizers of our conference point out, we have no systematic explanation of human interpretation—either ‘of’ or ‘by’ human beings. Before embarking on a theory of human interpretation, however, we (...)
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  4. Anthony Baldino (2007). Incommensurability and Interpretation. Sorites 19:79-87.
    Although the central target of Donald Davidson's influential essay `On the Very Idea of a Conceptual Scheme' is the scheme/content distinction, Davidson also maintains that his argument undermines the thesis of incommensurability as advocated by Thomas Kuhn and Paul Feyerabend. It will be argued here that when Davidson's contentions are carefully disentangled and scrutinized, the elements needed to dismantle the scheme/content distinction are ones that do not subvert incommensurability, and the ones that are held to contravene incommensurability are implausible. Therefore, (...)
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  5. Gilead Bar-Elli, Interpretation: Keeping in Touch with Reality.
    I doubt whether these three theses, which characterize basic features of Davidson's conception of meaning, are coherent. The narrow sense of (1) has (2) as an obvious corollary. The wider sense of (1), or some aspects of it, is partly explicated by (3). But this doesn’t seem to cohere with (2). When theory of meaning is taken in the wider sense to include an account of how one could come to know that such a theory of truth was true (for (...)
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  6. D. Bar-On (2005). Review: Radical Interpretation and Indeterminacy. [REVIEW] Mind 114 (454):429-435.
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  7. T. Bearth (2001). Antoine Culioli: Cognition and Representation in Linguistic Theory. Pragmatics and Cognition 9 (1):135-146.
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  8. T. Bearth (2001). Review of “Cognition and Representation in Linguistic Theory” by Antoine Culioli. [REVIEW] Pragmatics and Cognition 9 (1):135-147.
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  9. David Bell (1997). The Boundaries of Charity: Cistercian Culture and Ecclesiastical Reform, 1098-1180. [REVIEW] The Medieval Review 3.
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  10. Rita Sloan Berndt (2000). Sentence Comprehension in Broca's Aphasia: A Critique of the Evidence. Behavioral and Brain Sciences 23 (1):24-24.
    The argument that Broca's area is preferentially involved in specific syntactic operations is based on a strong assertion regarding patterns of sentence comprehension found among patients with Broca's aphasia. This assertion is shown to be largely inconsistent with the available evidence from published studies, which indicates that only a subgroup of Broca patients demonstrate the target pattern.
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  11. Christian Beyer (2006). Mentale Simulation Und Radikale Interpretation. Grazer Philosophische Studien 70 (1):25-45.
    The notion of empathy has more recently seen a considerable revival—notably (first) in connection with Quine's empathy model of radical interpretation, in contrast to which Davidson has developed his triangulation model, and (secondly) in the context of the debate between simulation theory vs. theory theory about propositional attitude ascription. So far, these debates have been carried on fairly independently of each other. This paper is an attempt to utilize the interpretation-theoretical discussion in order to argue for a moderate version of (...)
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  12. John Biro (1981). Meaning, Translation and Interpretation. Australasian Journal of Philosophy 59 (3):267 – 282.
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  13. María Rosario Hernández Borges (2007). The Principle of Charity, Transcendentalism and Relativism. The Proceedings of the Twenty-First World Congress of Philosophy 6:69-75.
    Relativism has usually been presented as linked to the limits of translation and understanding. The Principle of Charity was developed to decide the reference of words or the best translation of a sentence. However, the principle has been defined in, at least, two different ways: a naturalistic one, as a pragmatic maxim that guides the interpreter generally; or a transcendental one, as an a priori, necessary condition for someone to be understood. In this paper I will focus on the latter (...)
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  14. Bernard Bosanquet (1893). The Principles and Chief Dangers of the Administration of Charity. International Journal of Ethics 3 (3):323-336.
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  15. Stanislas Breton (1962). Metaphysics of Charity. Philosophy Today 6 (4):295.
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  16. Ingar Brink (2004). Joint Attention, Triangulation and Radical Interpretation: A Problem and its Solution. Dialectica 58 (2):179–206.
    By describing the aim of triangulation as locating the object of thoughts and utterances, Davidson has given it the double role of accounting for both the individuation of content and the sense in which content necessarily is public. The focus of this article is on how triangulation may contribute to the individuation of content. I maintain that triangulation may serve to break into the intentional circle of meaning and belief, yet without forcing us to renounce the claims concerning the interdependence (...)
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  17. Anthony L. Brueckner (1986). Charity and Skepticism. Pacific Philosophical Quarterly 67 (4):264.
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  18. Jeffrey Buechner (1987). Radically Misinterpreting Radical Interpretation. Journal of Aesthetics and Art Criticism 45 (4):409-410.
  19. Justyna Burzynska (1993). The Conception of Charity in St John of the Cross. Roczniki Filozoficzne 41 (2):102.
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  20. Maria Caamaño (2011). Davidson's Argument for the Principle of Charity. In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Wiley-Blackwell
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  21. Delilah R. Caldwell (2004). Language and the Objectivity of Value. Dissertation, University of Kansas
    In this dissertation, I use the Davidsonian apparatus of radical interpretation to argue that thoughtful creatures share a number of important traits, among them: general beliefs about the world, a largely correct set of beliefs, general preferences, and ethical evaluative responses. In order to do this, I elucidate the theory of radical interpretation as developed by Donald Davidson, mainly concentrating on the propositional attitude of belief. I set out six theses which are endorsed and argued for by Davidson in a (...)
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  22. H. G. Callaway (1986). Beardsley on Metaphor. Restant 14, Text, Literature and Aesthetics 14:73-88.
    Monroe C. Beardsley has made seminal contributions to the on-going discussions of metaphor, contributions of continuing relevance and influence. His "Verbal Opposition Theory," like Max Black's "Interaction Theory," is a classic document of the contemporary semantic approach to metaphor, and has placed special emphasis upon the recognition of metaphor --the problem of the metaphorical warrant--which has lead to a deeper understanding of the complexities of this problem.
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  23. G. K. Chesterton (1995). Reflections on Charity. The Chesterton Review 21 (4):443-449.
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  24. Chuanfei Chin (2011). Models as Interpreters (with a Case Study From Pain Science). Studies in History and Philosophy of Science 42 (2):303-312.
    Most philosophical accounts of scientific models assume that models represent some aspect, or some theory, of reality. They also assume that interpretation plays only a supporting role. This paper challenges both assumptions. It proposes that models can be used in science to interpret reality. (a) I distinguish these interpretative models from representational ones. They find new meanings in a target system’s behaviour, rather than fit its parts together. They are built through idealisation, abstraction and recontextualisation. (b) To show how interpretative (...)
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  25. Ye Chuang (2008). The Limit of Charity and Agreement. Frontiers of Philosophy in China 3 (1):99 - 122.
    Radical interpretation is used by Davison in his linguistic theory not only as an interesting thought experiment but also a general pattern that is believed to be able to give an essential and general account of linguistic interpretation. If the principle of charity is absolutely necessary to radical interpretation, it becomes, in this sense, a general methodological principle. However, radical interpretation is a local pattern that is proper only for exploring certain interpretation in a specific case, and consequently the principle (...)
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  26. Chris Colgan (2009). The Ideal of Charity in the Realist Age. In James Connelly & Stamatoula Panagakou (eds.), Anglo-American Idealism: Thinkers and Ideas / [Edited by] James Connelly and Stamatoula Panagakou. Peter Lang
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  27. A. Condit (1954). The Increase of Charity. The Thomist 17:367-386.
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  28. Jack S. Crumley (1989). Talking Lions and Lion Talk: Davidson on Conceptual Schemes. Synthese 80 (3):347-371.
    This essay is a reconstruction and defense of Davidson''s argument against the intelligiblity of the notion of conceptual scheme. After presenting a brief clarification of Davidson''s argument in On the Very Idea of a Conceptual Scheme, I turn to reconstructing Davidson''s argument. Unlike many commentators, and occasionally Davidson, who hold that the motive force of the argument is the Principle of Charity (or the denial of the Third Dogma), I argue that there is a further principle which underlies the argument. (...)
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  29. Giuseppina D'Oro (2004). Re-Enactment and Radical Interpretation. History and Theory 43 (2):198–208.
    This article discusses R. G. Collingwood’s account of re-enactment and Donald Davidson’s account of radical translation. Both Collingwood and Davidson are concerned with the question “how is understanding possible?” and both seek to answer the question transcendentally by asking after the heuristic principles that guide the historian and the radical translator. Further, they both agree that the possibility of understanding rests on the presumption of rationality. But whereas Davidson’s principle of charity entails that truth is a presupposition or heuristic principle (...)
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  30. Mark D. Roberts, Radical Interpretation Described Using Terms From Biological Evolution.
    A common method of improving how well understood a theory is, is by comparing it to another theory which has been better developed. Radical interpretation is a theory which attempts to explain how communication has meaning. Radical interpretation is treated as another time dependent theory and compared to the time dependent theory of biological evolution. Several similarities and differences are uncovered. Biological evolution can be gradual or punctuated. Whether radical interpretation is gradual or punctuated depends on how the question is (...)
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  31. Donald Davidson (2008). The Perils and Pleasures of Interpretation. In Ernest Lepore & Barry C. Smith (eds.), The Oxford Handbook of Philosophy of Language. OUP Oxford
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  32. Donald Davidson (1993). Reply to Eva Picardi's First-Person Authority and Radical Interpretation. In Ralf Stoecker (ed.), Reflecting Davidson: Donald Davidson Responding to an International Forum of Philosophers (Foundations of Communication). Hawthorne: De Gruyter
  33. Fernando Mão de Ferro (ed.) (2005). A Explicação da Interpretação Humana (Portuguese). Edições Colibri.
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  34. Andreas Dorschel (2005). Über das Verstehen und Interpretieren von Kunstwerken. In Wolf-Jürgen Cramm, Wulf Kellerwessel, David Krause & Hans-Christoph Kupfer (eds.), Diskurs und Reflexion. Wolfgang Kuhlmann zum 65. Geburtstag. Königshausen & Neumann 375-387.
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  35. Catherine Z. Elgin (2000). Interpretation and Understanding. Erkenntnis 52 (2):175-183.
    To understand a term or other symbol, I argue that it is generally neither necessary nor sufficient to assign it a unique determinate reference. Independent of and prior to investigation, it is frequently indeterminate not only whether a sentence is true, but also what its truth conditions are. Nelson Goodman's discussions of likeness of meaning are deployed to explain how this can be so.
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  36. H. F. (1972). With Charity Toward None. Review of Metaphysics 25 (3):562-563.
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  37. Tim Fernando, Three Processes in Natural Language Interpretation.
    To address complications involving ambiguity, presupposition and implicature, three processes underlying natural language interpretation are isolated: translation, entailment and attunement. A meta-language integrating these processes is outlined, elaborating on a proof-theoretic approach to presupposition.
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  38. Christopher G. Framarin (2005). Taking Desirelessness () Seriously. Asian Philosophy 15 (2):143 – 155.
    There is a principle of charity within the Indian philosophical tradition that states that one is justified in reverting to a non-literal interpretation of a text only when a literal reading entails a clear contradiction. Most scholars have argued that a literal interpretation of the Bhagavadgtā's advice to act without desire ought to be abandoned for this reason, because it contradicts the obvious fact that desire is a necessary condition of action. In this paper two often cited arguments for the (...)
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  39. A. Campbell Garnett (1956). Charity and Natural Law. Ethics 66 (2):117-122.
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  40. Raymond W. Gibbs Jr (1993). The Intentionalist Controversy and Cognitive Science. Philosophical Psychology 6 (2):181 – 205.
    What role do speakers'/authors' communicative intentions play in language interpretation? Cognitive scientists generally assume that listeners'/readers' recognitions of speakers'/authors' intentions is a crucial aspect of utterance interpretation. Various philosophers, literary theorists and anthropologists criticize this intentional view and assert that speakers'/authors' intentions do not provide either the starting point for linguistic interpretation or constrain how texts should be understood. Until now, cognitive scientists have not seriously responded to the current challenges regarding intentions in communication. My purpose in this article is (...)
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  41. Mauro Giuffrè (2012). Theognis of Megara and the Divine Creating Power in the Framework of Semiotic Textology: An Application of János Sándor Petöfi's Theory to Archaic Greek Literature. [REVIEW] Journal of Logic, Language and Information 21 (3):325-346.
    This paper is a demonstration of an application of Semiotic Textology to a limited case study. The main aspects of Semiotic Textology, the theory elaborated by Petöfi, are presented; secondly the linguistic aspects of the interpretation of lines 133–134 of the Theognis of Megara’s poem, analysed in the framework of said theory, are presented. All the relevant syntactic, semantic, pragmatic information involved in text processing have been considered. Through fixed steps, it is shown that text processing is not exclusively a (...)
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  42. Hans-Johann Glock (1995). A Radical Interpretation of Davidson: Reply to Alvarez. Philosophical Quarterly 45 (179):206-212.
    The paper is a reply to the accusation ("Philosophical Quarterly", 44, 1994) that my The Indispensability of Translation' ("Philosophical Quartrely", 43, 1993) misrepresents Davidson's account of radical interpretation. It defends my claim that Davidson assimilates everyday understanding to the interpretation of an alien language, and discusses the ways in which he identifies interpretation with translation. I admit that Davidson has recently acknowledged first person authority concerning speaker's meaning, but show that this is a change of his views. Davidson's position is (...)
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  43. S. C. Goldberg (2004). Radical Interpretation, Understanding, and the Testimonial Transmission of Knowledge. Synthese 138 (3):387 - 416.
    In this paper I argue that RadicalInterpretation (RI), taken to be a methodological doctrine regarding the conditions under which an interpretation of an utterance is both warranted and correct, has unacceptable implications for the conditions on (ascriptions of) understanding. The notion of understanding at play is that which underwrites the testimonial transmission of knowledge. After developing this notion I argue that, on the assumption of RI, hearers will fail to have such understanding in situations in which we should want to (...)
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  44. Serge Grigoriev (2009). Beyond Radical Interpretation: Individuality as the Basis of Historical Understanding. European Journal of Philosophy 17 (4):489-503.
    Owing in part to Rorty’s energetic promotional efforts, Davidson’s philosophy of language has received much attention in recent decades from quarters most diverse, creating at times a sense of an almost protean versatility. Conspicuously missing from the rapidly growing literature on the subject is a sustained discussion of the relationship between Davidson’s interpretive theory and history: an omission all the more surprising since a comparison between Davidson and Gadamer has been pursued at some length and now, it seems,abandoned—all without as (...)
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  45. John Haglund & Johan Blomberg (2010). The Meaning-Sharing Network. Hortues Semioticus 6:17-30.
    We advocate an analysis of meaning that departs from the pragmatic slogan that “meaning is use”. However, in order to avoid common missteps, this claim is in dire need of qualification. We argue that linguistic meaning does not originate from language use as such; therefore we cannot base a theory of meaning only on use. It is important not to neglect the fact that language is ultimately reliant on non-linguistic factors. This might seem to oppose the aforementioned slogan, but it (...)
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  46. J. Hartmann (1965). The Mirror of Charity. Augustinianum 5 (1):201-201.
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  47. Stanley Hauerwas (1977). The Politics of Charity. Interpretation 31 (3):251-262.
    The Gospel of Luke contains important clues about how Christians should care for the poor, that is, what form our charity should take and in what sense such a charity is politics.
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  48. David K. Henderson (1990). An Empirical Basis for Charity in Interpretation. Erkenntnis 32 (1):83 - 103.
    In codifying the methods of translation, several writers have formulated maxims that would constrain interpreters to construe their subjects as (more or less) rational speakers of the truth. Such maxims have come to be known as versions of the principle of charity. W. V. O. Quine suggests an empirical, not purely methodological, basis for his version of that principle. Recently, Stephen Stich has criticized Quine's attempt to found the principle of charity in translation on information about the probabilities of various (...)
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  49. Matthew S. Holland (2009). With Charity for All. In Scott W. Cameron, Galen L. Fletcher & Jane H. Wise (eds.), Life in the Law: Service & Integrity. J. Reuben Clark Law Society, Brigham Young University Law School
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  50. Henry Jackman, Erkenntnis. V. 44, No. 3: Pp. 317-26.
    Radical Interpretation and the Permutation Principle * Davidson has argued1 that there is no fact of the matter as to what any speaker's words refer to because, even holding truth conditions fixed, a radical interpreter will always be able to come up with many equally good interpretations of the interpretee’s language. This conclusion, which Davidson (following Quine) refers to as the "inscrutability of reference", has caused many to reject the radical interpretation methodology as fundamentally flawed.2 Nevertheless, it isn’t clear that (...)
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