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  1. Louise Anthony (1993). Conceptual Connection and the Observation/ Theory Distinction. In Holism: A Consumer Update. Amsterdam: Rodopi.
    Fodor and LePore's reconstruction of the semantic holism debate in terms of "atomism" and "anatomism" is inadequate: it fails to highlight the important issue of how intentional contents are individuated, and excludes or obscures several possible positions on the metaphysics of content. One such position, "weak sociabilism" is important because it addresses concerns of Fodor and LePore's molecularist critics about conditions for possession of concepts, without abandoning atomism about content individuation. Properties like DEMOCRACY may be "theoretical" in the following sense: (...)
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  2. Louise Anthony (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  3. K. Becker (2001). Understanding Quine's Famous `Statement'. Erkenntnis 55 (1):73-84.
    I argue that Quine''s famous claim, any statement can be held true come what may, demands an interpretation that implies that the meanings of the expressions in the held-true statement change. The intended interpretation of this claim is not clear from its context, and so it is often misunderstood by philosophers (and is misleadingly taught to their students). I explain Fodor and Lepore''s (1992) view that the above interpretation would render Quine''s assertion entirely trivial and reply, on both textual and (...)
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  4. K. Becker (1998). On the Perfectly General Nature of Instability in Meaning Holism. Journal of Philosophy 95 (12):635-640.
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  5. Nuel D. Belnap & Gerald J. Massey (1990). Semantic Holism. Studia Logica 49 (1):67-82.
    A bivalent valuation is snt iff sound (standard PC inference rules take truths only into truths) and non-trivial (not all wffs are assigned the same truth value). Such a valuation is normal iff classically correct for each connective. Carnap knew that there were non-normal snt valuations of PC, and that the gap they revealed between syntax and semantics could be jumped as follows. Let VAL snt be the set of snt valuations, and VAL nrm be the set of normal ones. (...)
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  6. Jonathan Berg (ed.) (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
    Contents: Preface. Johannes BRANDL: Semantic Holism Is Here To Stay. Michael DEVITT: A Critique of the Case for Semantic Holism. Georges REY: The Unavailability of What We Mean: A Reply to Quine, Fodor and LePore. Joseph LEVINE: Intentional Chemistry. Louise ANTHONY: Conceptual Connection and the Observation/Theory Distinction. Gilbert HARMAN: Meaning Holism Defended. Kirk A. LUDWIG: Is Content Holism Incoherent? Anne BEZUIDENHOUT: The Impossibility of Punctate Mental Representations. Takashi YAGISAWA: The Cost of Meaning Solipsism. Alberto PERUZZI: Holism: The Polarized Spectrum. Jonathan (...)
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  7. Jonathan Berg (1993). Inferential Roles, Quine, and Mad Holism. In Holism: A Consumer Update. Amsterdam: Rodopi.
    Jerry Fodor and Ernie LePore argue against inferential role semantics on the grounds that either it relies on an analytic/synthetic distinction vulnerable to Quinean objections, or else it leads to a variety of meaning holism frought with absurd consequences. However, the slide from semantic atomism to meaning holism might be prevented by distinctions not affected by Quine's arguments against analyticity; and the absurd consequences Fodor and LePore attribute to meaning holism obtain only on an implausible construal of inferential roles.
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  8. Anne L. Bezuidenhout (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  9. Anne L. Bezuidenhout (1993). The Impossibility of Punctate Mental Representations. In Holism: A Consumer Update. Amsterdam: Rodopi.
    In Holism: A Shopper's Guide Fodor and LePore contend that there could be punctate minds; minds capable of being in only a single type of representational state. The Kantian idea that the construction of perceptual representations requires the synthesizing activity of the mind is invoked to argue against the possibility of punctate minds. Fodor's commitment to an inferential theory of perception is shown to share crucial assumptions with the Kantian view and hence to lead to the same conclusion. The argument (...)
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  10. Akeel Bilgrami (1998). Why Holism is Harmless and Necessary. Philosophical Perspectives 12 (S12):105-126.
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  11. Ned Block (1996). Holism, Mental and Semantic. In Edward Craig (ed.), [Book Chapter] (Unpublished). Routledge.
    Mental (or semantic) holism is the doctrine that the identity of a belief content (or the meaning of a sentence that expresses it) is determined by its place in the web of beliefs or sentences comprising a whole theory or group of theories. It can be contrasted with two other views: atomism and molecularism. Molecularism characterizes meaning and content in terms of relatively small parts of the web in a way that allows many different theories to share those parts. For (...)
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  12. Ned Block (1995). An Argument for Holism. Proceedings of the Aristotelian Society 95:151-70.
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  13. Ned Block (1993). Holism, Hyper-Analyticity and Hyper-Compositionality. Mind and Language 8 (1):1-26.
  14. P. Bouquet (ed.) (2001). Lecture Notes in Artificial Intelligence. Kluwer.
  15. Johannes L. Brandl (1993). Semantic Holism is Here to Stay. In Holism: A Consumer Update. Amsterdam: Rodopi.
    Critically reflecting some theses of Fodor & LePore's Holism, it is argued that semantic holism in spite of all their criticism is not defeated. As a consequence of the rejection of the analytic-synthetic distinction, a first result is that they do not take Traditional Holism, as it originates from Frege and Wittgenstein, serious at all. Whereas a Weak Anatomism, inspired with views of Traditional Holism, might be an interesting alternative to atomism and holism even for Quine and Neo-Fregeans like Dummett. (...)
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  16. Johannes L. Brandl (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  17. Ingo Brigandt (2004). Holism, Concept Individuation, and Conceptual Change. In M. Hernandez Iglesias (ed.), Proceedings of the 4th Congress of the Spanish Society for Analytic Philosophy.
    The paper discusses concept individuation in the context of scientific concepts and conceptual change in science. It is argued that some concepts can be individuated in different ways. A particular term may be viewed as corresponding to a single concept (which is ascribed to every person from a whole scientific field). But at the same time, we can legitimately individuate in a more fine grained manner, i.e., this term can also be considered as corresponding to two or several concepts (so (...)
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  18. H. G. Callaway (1992). Meaning Holism and Semantic Realism (Reprinted in Callaway 2008, Meaning Without Analyticity). Dialectica 46 (1):41-59.
    Reconciliation of semantic holism with interpretation of individual expressions is advanced here by means of a relativization of sentence meaning to object language theories viewed as idealizations of belief-systems. Fodor's view of the autonomy of the special sciences is emphasized and this is combined with detailed replies to his recent criticisms of meaning holism. The argument is that the need for empirical evidence requires a holistic approach to meaning. Thus, semantic realism requires semantic holism. -/- .
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  19. Hector-Neri Castaneda (1989). Semantic Holism Without Semantic Socialism: Twin Earths, Thinking, Language, Bodies, and the World. Midwest Studies in Philosophy 14 (1):101-126.
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  20. Paul M. Churchland (1998). Conceptual Similarity Across Sensory and Neural Diversity: The Fodor/Lepore Challenge Answered. Journal Of Philosophy 95 (1):5-32.
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  21. Review author[S.]: Paul M. Churchland (1993). State-Space Semantics and Meaning Holism. Philosophy and Phenomenological Research 53 (3):667-672.
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  22. Jonathan Cohen (1999). Holism: Some Reasons for Buyer's Remorse. Analysis 59 (2):63-71.
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  23. Jonathan Cohen (1999). Holism, Thought, and the Fate of Metaphysics: Counter-Reply to Heal. Analysis 59 (2):79-85.
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  24. Annalisa Coliva & Eva Picardi (eds.) (2004). Wittgenstein Today. Il poligrafo.
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  25. William Cornwell (2002). Epistemological Holism and Semantic Holism. In Perspectives on Coherentism. Aylmer, Québec: Éditions Du Scribe.
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  26. William Cornwell (2002). Perspectives on Coherentism. Aylmer, Québec: Éditions Du Scribe.
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  27. Cesare Cozzo (2002). Does Epistemological Holism Lead to Meaning Holism? Topoi 21 (1-2):25-45.
    There are various proposals for a general characterization of holism1. In this paper I propose the following: a variety of holism is the view that every X of an appropriate kind, which is part of a relevant whole W, cannot be legitimately separated or taken in isolation from W. Then, I distinguish two general kinds of holism, depending on two different reasons which can debar us from taking X in isolation from W. One reason can be that separating X from (...)
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  28. Edward Craig (ed.) (1997). [Book Chapter] (Unpublished). Routledge.
  29. Michael Devitt (1994). Semantic Localism: Who Needs a Principled Basis? In Roberto Casati, B. Smith & Stephen L. White (eds.), Philosophy and the Cognitive Sciences. Holder-Pichler-Tempsky.
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  30. Michael Devitt (1994). A Critique of the Case for Semantic Holism. Philosophical Perspectives 8:281-306.
    At its most extreme, semantic holism is the doctrine that all the inferential properties of an expression constitute its meaning. Holism is supported by the consideration that there is no principled basis for localism's distinction among these properties. The paper rejects four arguments for this. (1) The argument from confirmation holism is dismissed quickly because it rests on verificationism. (2) The argument from the rejection of analyticity fails because it saddles the localist with unacceptable epistemic assumptions. Localism is not committed (...)
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  31. Michael Devitt (1993). Localism and Analyticity. Philosophy and Phenomenological Research 53 (3):641-646.
  32. Eli Dresner (2012). Meaning Holism. Philosophy Compass 7 (9):611-619.
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  33. Michael Esfeld (1998). Holism and Analytic Philosophy. Mind 107 (426):365-80.
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  34. Jerry A. Fodor & Ernest LaPore (eds.) (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  35. Jerry A. Fodor & Ernest Lepore (1999). All at Sea in Semantic Space: Churchland on Meaning Similarity. Journal Of Philosophy 96 (8):381-403.
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  36. Jerry A. Fodor & Ernest LePore (1993). Precis of Holism: A Shopper's Guide. Philosophy and Phenomenological Research 53 (3):637-682.
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  37. Jerry A. Fodor & Ernest LePore (1993). Reply to Block and Boghossian. Mind and Language 8 (1):41-48.
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  38. Jerry A. Fodor & Ernest LePore (1992). Holism: A Shopper's Guide. Blackwell.
    The main question addressed in this book is whether individuation of the contents of thoughts and linguistic expressions is inherently holistic.
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  39. Christopher Gauker (1993). Holism Without Meaning: A Critical Review of Fodor and Lepore's Holism: A Shopper's Guide. Philosophical Psychology 6 (4):441-49.
    Abstract In their book, Holism: A Shopper's Guide, Jerry Fodor and Ernest Lepore fail to distinguish between two kinds of holism. One of these is holism about meaning, which is indeed problematic. The other is holism about translation, which is not so clearly problematic. Moreover, the problem with the first sort is that it renders communication unintelligible, not that it rules out psychological laws. Further, Fodor and Lepore's criticisms of various contemporary holists are based on serious misreadings. In particular, Quine (...)
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  40. Irwin Goldstein (1985). Hedonic Pluralism. Philosophical Studies 48 (1):49 - 55.
    Hedonic pluralism is the thesis that 'pleasure' cannot be given a single, all-embracing definition. In this paper I criticize the reasoning people use to support this thesis and suggest some plausible all-encompassing analyses that easily avoid the kinds of objections people raise to all-encompassing analyses.
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  41. L. E. Hahn (ed.) (2007). Library of Living Philosphers: The Philosophy of Michael Dummett. Open Court.
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  42. Gilbert Harman (1993). Meaning Holism Defended. Grazer Philosophische Studien 46:163-171.
    The meaning of a symbol is determined by its use, but the canonical way of specifying meaning is in a statement of the form "S means...". To be able to provide such a specification is equivalent to being able to translate the symbol S into one's own terms. A change in usage of terms involves a change of meaning iff the correct translation between earlier usage and later usage takes a term into a different expression. Such translation is holistic, a (...)
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  43. M. Harrell (1996). Confirmation Holism and Semantic Holism. Synthese 109 (1):63-101.
    Fodor and Lepore, in their recent book "Holism," maintain that if an inference from semantic anatomism to semantic holism is allowed, certain fairly deleterious consequences follow. In Section 1 Fodor and Lepore's terminology is construed and amended where necessary with the result that the aforementioned deleterious consequences are neither so apparent nor straightforward as they had suggested. In Section 2 their "Argument A" is considered in some detail. In Section 3 their "argument attributed to Quine" is examined at length and (...)
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  44. Jane Heal (1999). Thoughts and Holism: Reply to Cohen. Analysis 59 (2):71-78.
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  45. Jane Heal (1994). Semantic Holism: Still a Good Buy. Proceedings of the Aristotelian Society 68:325-39.
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  46. Henry Jackman, Holism, Context, and Content.
    This paper will argue that while traditional accounts of word meaning have problems accounting for how the referent of a non-ambiguous/non-indexical term can shift from context to context, a moderate version of semantic holism can do so by understanding the comparative weight of the extension-determining beliefs as itself something which can vary from context to context. The view will then be used to give an account of some of the more problematic cases in the literature associated with semantic externalism.
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  47. Henry Jackman, Holism, Relevance, and Thought Content.
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  48. Henry Jackman (1999). Moderate Holism and the Instability Thesis. American Philosophical Quarterly 36 (4):361-69.
    This paper argues that popular criticisms of semantic holism (such as that it leaves the ideas of translation, disagreement and change of mind problematic) are more properly directed at an "instability assumption" which, while often associated with holism, can be separated from it. The versions of holism that follow from 'interpretational' account of meaning are not committed to the instability assumption and can thus avoid many of the problems traditionally associated with holism.
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  49. Andrew Kenneth Jorgensen (2009). Holism, Communication, and the Emergence of Public Meaning: Lessons From an Economic Analogy. Philosophia 37 (1):133-147.
    Holistic accounts of meaning normally incorporate a subjective dimension that invites the criticism that they make communication impossible, for speakers are bound to differ in ways the accounts take to be relevant to meaning, and holism generalises any difference over some words to a difference about all, and this seems incompatible with the idea that successful communication requires mutual understanding. I defend holism about meaning from this criticism. I argue that the same combination of properties (subjective origins of value, holism (...)
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  50. Dunja Jutronic (ed.) (1997). The Maribor Papers in Naturalized Semantics. Maribor.
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  51. Andr Kukla (1989). Meaning Holism and Intentional Psychology. Analysis 49 (October):173-175.
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  52. Ernest LePore & Jerry A. Fodor (1993). Reply to Critics. Philosophy and Phenomenological Research 53 (3):673-682.
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  53. Joseph Levine (ed.) (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  54. Joseph Levine (1993). Intentional Chemistry. In Joseph Levine (ed.), Holism: A Consumer Update. Amsterdam: Rodopi.
    This paper discusses the debate between atomists and molecularists regarding the nature of mental content. A molecularist believes that some, but not all, of a mental symbol's inferential connections to other mental symbols, are at least partly constitutive of that symbol's intentional content. An atomist believes that none of the symbol's inferential connections play such a constitutive role. The paper is divided into two principal parts. First, attempts by Michael Devitt and Georges Rey to defend molecularism against traditional Quinean arguments (...)
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  55. Eric Lormand (1996). How to Be a Meaning Holist. Journal of Philosophy 93 (2):51-73.
    Meaning holists hold, roughly, that each representation in a linguistic or mental system depends semantically on every other representation in the system. The main difficulty for holism is the threat it poses to meaning stability--shared meaning between representations in two systems. If meanings are holistically dependent, then semantic differences anywhere seem to balloon into semantic differences everywhere. My positive aim is to show how holism, even at its most extreme, can accommodate and also increase meaning stability. My negative aim is (...)
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  56. Kirk A. Ludwig (1993). Is Content Holism Incoherent? Grazer Philosophische Studien 46:173-195.
    There is a great deal of terminological confusion in discussions of holism. While some well-known authors, such as Davidson and Quine, have used “holism” in various of their writings,2 it is not clear that they have held views attributed to them under that label, views that are said to have wildly counterintuitive results.3 In Davidson’s case, it is not clear that he is describing the same doctrine in each of his uses of “holism” or “holistic.” Critics of holism show a (...)
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  57. Ron Mallon, Differences Between Interpersonal and Intrapersonal Belief Ascription: A Problem with Block's Argument for Holism.
    instead he argues for a conditional: "if there is such a thing as narrow content, it is holistic," where holism is taken to be "the doctrine that any _substantial_ difference in W-beliefs, whether between two people or between one person at two times, requires a difference in the meaning or content of W" (153, 152).
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  58. J. E. Malpas (1992). Donald Davidson and the Mirror of Meaning: Holism, Truth, Interpretation. Cambridge University Press.
    J. E. Malpas discusses and develops the ideas of Donald Davidson, influential in contemporary thinking on the nature of understanding and meaning, and of truth and knowledge. He provides an account of Davidson's holistic and hermeneutical conception of linguistic interpretation, and, more generally, of the mind. Outlining its Quinean origins and the elements basic to Davidson's Radical Interpretation, J. E. Malpas' book goes on to elaborate this holism and to examine the indeterminacy of interpretation and the principle of charity. The (...)
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  59. Eric Margolis & Stephen Laurence (1998). Multiple Meanings and Stability of Content. Journal of Philosophy 95 (5):255-63.
    We examine a proposal of Eric Lormand's for dealing with perhaps the chief difficulty facing holistic theories of meaning—meaning instability. The problem is that, given a robust holism, small changes in a representational system are likely to lead to meaning changes throughout the system. Consequently, different individuals are likely never to mean the same thing. Lormand suggests that holists can avoid this problem—and even secure more stability than non-holists—by positing that symbols have multiple meanings. We argue that the proposal doesn't (...)
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  60. Olga Markic (1997). A Localist Network? In Dunja Jutronic (ed.), The Maribor Papers in Naturalized Semantics. Maribor.
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  61. Gerald J. Massey (1990). Semantic Holism is Seriously False. Studia Logica 49 (1):83 - 86.
    Semantic Holism is the claim that any semantic path from inferential semantics (the indeterminate semantics forced by the classical inference rules of PC) reaches all the way to classical semantics if it is even one step long. In our joint paper Semantic Holism, Belnap and I showed that some such semantic paths are two steps long, but we left open a number of questions about the lengths of semantic paths. Here I answer the most important of these questions by showing (...)
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  62. Ron McClamrock (1989). Holism Without Tears: Local and Global Effects in Cognitive Processing. Philosophy of Science 56 (June):258-74.
    The suggestion that cognition is holistic has become a prominent criticism of optimism about the prospects for cognitive science. This paper argues that the standard motivation for this holism, that of epistemological holism, does not justify this pessimism. An illustration is given of how the effects of epistemological holism on perception are compatible with the view that perceptual processes are highly modular. A suggestion for generalizing this idea to conceptual cognitive processing is made, and an account of the holists' failure (...)
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  63. M. McDermott (2001). Quine's Holism and Functionalist Holism. Mind 110 (440):977-1025.
    One central strand in Quine's criticism of common-sense notions of linguistic meaning is an argument from the holism of empirical content. This paper explores (with many digressions) the several versions of the argument, and discovers them to be uniformly bad. There is a kernel of truth in the idea that ?holism?, in some sense, ?undermines the analytic?synthetic distinction?, in some sense; but it has little to do with Quine's radical empiricism, or his radical scepticism about meaning.
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  64. Brian P. McLaughlin (1993). On Punctate Content and on Conceptual Role. Philosophy and Phenomenological Research 53 (3):653-660.
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  65. Adele Mercier (1993). Normativism and the Mental: A Problem of Language Individuation. Philosophical Studies 72 (1):71-88.
    My aim in this paper is two?fold. I start by contrasting three versions of externalist arguments based on etiological considerations, whose differences are not often appreciated. My purpose in doing so is to isolate one of these versions of externalism as most supportive of current anti?individualist attitudes toward the mental. My second aim is to show that this version, which I call (for reasons soon to be clear) Dialectal Etiology , is marred to a greater extent than the other two (...)
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  66. Alexander Miller (2003). Does "Belief Holism" Show That Reductive Dispositionalism About Content Could Not Be True? Proceedings of the Aristotelian Society 77 (77):73-90.
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  67. R. B. Miller (1997). One Bad and One Not Very Good Argument Against Holism. Australasian Journal of Philosophy 75 (2):234-40.
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  68. Joe Morrison (2010). Just How Controversial is Evidential Holism? Synthese 173 (3):335-352.
    This paper is an examination of evidential holism, a prominent position in epistemology and the philosophy of science which claims that experiments only ever confirm or refute entire theories. The position is historically associated with W.V. Quine, and it is at once both popular and notorious, as well as being largely under-described. But even though there’s no univocal statement of what holism is or what it does, philosophers have nevertheless made substantial assumptions about its content and its truth. Moreover they (...)
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  69. Halvor Nordby (2006). The Holism Argument Against 'Modern Philosophy of Mind'. SATS 7 (1):157-174.
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  70. Elisabeth Pacherie (1994). Holophobia. Acta Analytica 12 (12):105-112.
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  71. Peter Pagin, Meaning Holism.
    The term ‘meaning holism’ (together with variants like ‘semantic holism’ and ‘linguistic holism’) has been used for a number of more or less closely interrelated ideas. According to one common view, meaning holism (MH) is the thesis that what a linguistic expression means depends on its relations to many or all other expressions within the same totality. Sometimes these relations are called ‘conceptual’ or ‘inferential’. A related idea is that what an expression means depends, mutually, on the meaning of the (...)
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  72. Peter Pagin (1997). Is Compositionality Compatible with Holism? Mind and Language 12 (1):11-33.
    Peter Pagin Is the principle of semantic compositionality compatible with the principle of semantic holism? The question is of interest, since both principles have a lot that speaks for them, and since they do seem to be in conflict. The view that natural languages have compositional structure is almost unavoidable, since linguistic communication by means of new combinations of words would be virtually incomprehensible otherwise. And holism too seems generally plausible, since the meaning of an expression is directly connected with (...)
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  73. Fabrice Pataut (1997). Analyomen 2, Volume III: Philosophy of Mind, Practical Philosophy, Miscellanea. Hawthorne: De Gruyter.
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  74. Fabrice Pataut (1997). Holism of Content Ascription and Holism of Belief Content. In Analyomen 2, Volume III: Philosophy of Mind, Practical Philosophy, Miscellanea. Hawthorne: De Gruyter.
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  75. Carlo Penco (2007). Idiolect and Context. In L. E. Hahn (ed.), Library of Living Philosphers: the Philosophy of Michael Dummett. Open Court.
    In this paper I will compare some of Dummett and Davidson’s claims on the problem of communication and idiolects: how can we understand each other if we use different idiolects? First I define the problem, giving the alternative theses of (I) the priority of language over idiolects and (II) the priority of idiolects over language. I then present Dummett's claims supporting (I) and Davidson's claims supporting (II).
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  76. Carlo Penco (2004). Wittgenstein, Locality and Rules. In Annalisa Coliva & Eva Picardi (eds.), Wittgenstein Today. Il Poligrafo.
    This paper tries to give some substance to local holism, a picture that seems to fit Wittgenstein’s analysis of the working of language. In the first part I state the well-known paradox of semantic holism, as discussed in philosophy of language: if meaning is holistic there is no possibility to share any meaning. In the second part I present the different answers to this paradox, from atomism to different forms of holism. In the third part I give a criticism of (...)
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  77. Carlo Penco (2002). Holism, Strawberries, and Hair Dryers. Topoi 21 (1-2):47-54.
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  78. Carlo Penco (2001). Local Holism. In P. Bouquet (ed.), Lecture Notes in Artificial Intelligence. Kluwer.
    This paper is devoted to discuss a general tendency in contextualism which is known as "radical contextualism". In the first part I state the well known paradox of semantic holism, as discussed in philosophy of language: if meaning is holistic there is no possibility to share any meaning. In the second part I present the different answers to this paradox, from atomism to different forms of holism. In the third part I give a criticism of the traditional interpretation of Wittgenstein (...)
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  79. Jaroslav Peregrin, Holistické Pojetí Jazyka.
    Zdá se, že není nic přirozenějšího, než se spolu s Russellem domnívat, že „máme-li smysluplně hovořit a ne pouze vydávat zvuky, musíme slovům, která užíváme, dávat nějaký význam; a významem, který svým slovům dáváme, musí být něco, s čím jsme přišli do styku“. Naše slova přece musí, aby byla skutečně smysluplná, něco představovat! Od toho se odvíjí běžná poučka, která nám říká, že slova jazyka jsou symboly, to jest (podle Encyklopedie Britannica), „prvky komunikace, které mají představovat osobu, předmět, skupinu, proces (...)
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  80. John Perry (1994). Fodor and Lepore on Holism. Philosophical Studies 73 (2-3):123-58.
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  81. Andrew Pessin (1995). In Defense of Conceptual Holism: Reply to Fodor and Lepore. Journal of Philosophical Research 20:269-280.
    In their recent book Holism, Jerry Fodor & Ernest Lepore (F&L) argue that various species of content holism face insuperable difficulties. In this paper I reply to their claims. After describing the version of holism to which I subscribe, I follow them in addressing, in turn, its implications for these related topics: interpersonal understanding, false beliefs and reference, psychological explanation, content sirnilarity and identity, the analytic-synthetic distinction, and empirical evidence. The most prominent theme in my response to F&L is that (...)
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  82. Adam C. Podlaskowski (2010). Reconciling Semantic Dispositionalism with Semantic Holism. Philosophia 38 (1):169-178.
    Dispositionalist theories of mental content have been attacked on the grounds that they are incompatible with semantic holism. In this paper, I resist important worries of this variety, raised by Paul Boghossian. I argue that his objections can be avoided by a conceptual role version of dispositionalism, where the multifarious relationships between mental contents are grounded on the relationships between their corresponding, grounding dispositions.
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  83. Hilary Putnam (1986). Meaning Holism. In ¸ Iteputnam:Rhfbook.
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  84. William J. Rapaport (2003). What Did You Mean by That? Misunderstanding, Negotiation, and Syntactic Semantics. Minds and Machines 13 (3):397-427.
    Syntactic semantics is a holistic, conceptual-role-semantic theory of how computers can think. But Fodor and Lepore have mounted a sustained attack on holistic semantic theories. However, their major problem with holism (that, if holism is true, then no two people can understand each other) can be fixed by means of negotiating meanings. Syntactic semantics and Fodor and Lepore’s objections to holism are outlined; the nature of communication, miscommunication, and negotiation is discussed; Bruner’s ideas about the negotiation of meaning are explored; (...)
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  85. William J. Rapaport (2002). Holism, Conceptual-Role Semantics, and Syntactic Semantics. Minds and Machines 12 (1):3-59.
    This essay continues my investigation of `syntactic semantics': the theory that, pace Searle's Chinese-Room Argument, syntax does suffice for semantics (in particular, for the semantics needed for a computational cognitive theory of natural-language understanding). Here, I argue that syntactic semantics (which is internal and first-person) is what has been called a conceptual-role semantics: The meaning of any expression is the role that it plays in the complete system of expressions. Such a `narrow', conceptual-role semantics is the appropriate sort of semantics (...)
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  86. Michael D. Resnik & Nicoletta Orlandi (2003). Holistic Realism: A Response to Katz on Holism and Intuition. Philosophical Forum 34 (3-4):301-315.
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  87. Georges Rey (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  88. Georges Rey (1993). The Unavailability of What We Mean: A Reply to Quine, Fodor and Lepore. In Holism: A Consumer Update. Amsterdam: Rodopi.
    Fodor and LePore's attack on conceptual role semantics relies on Quine's attack on the traditional analytic/synthetic and a priori/a posteriori distinctions, which in turn consists of four arguments: an attack on truth by convention; an appeal to revisability; a claim of confirmation holism; and a charge of explanatory vacuity. Once the different merits of these arguments are sorted out, their proper target can be seen to be not the Traditional Distinctions, but an implicit assumption about their superficial availability that we (...)
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  89. Thomas D. Senor (1992). Two Factor Theories, Meaning Wholism and Intentionalistic Psychology: A Reply to Fodor. Philosophical Psychology 5 (2):133-151.
    In the third chapter of his book Psychosemantics , Jerry A. Fodor argues that the truth of meaning holism (the thesis that the content of a psychological state is determined by the totality of that state's epistemic liaisons) would be fatal for intentionalistic psychology. This is because holism suggests that no two people are ever in the same intentional state, and so a psychological theory that generalizes over such states will be composed of generalizations which fail to generalize. Fodor then (...)
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  90. Arnold Silverberg (1994). Meaning Holism and Intentional Content. Pacific Philosophical Quarterly 75 (1):29-53.
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  91. Karsten R. Stueber (1997). Analyomen 2, Volume II: Philosophy of Language, Metaphysics. Hawthorne: De Gruyter.
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  92. Karsten R. Stueber (1997). Holism and Radical Interpretation: The Limitations of a Formal Theory of Meaning. In Analyomen 2, Volume II: Philosophy of Language, Metaphysics. Hawthorne: De Gruyter.
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  93. C. J. L. Talmage (1998). Semantic Localism and the Locality of Content. Erkenntnis 48 (1):101-111.
    Semantic localism is the view of meaning defended by Michael Devitt in Coming to Our Senses. In this paper I assess this view by considering how well it answers the concerns that led Akeel Bilgrami in Belief and Meaning to put forward his thesis of the locality of content.
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  94. C. J. L. Talmage & Mark Mercer (1991). Meaning Holism and Interpretability. Philosophical Quarterly 41 (July):301-15.
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  95. Alan Weir (1985). Against Holism. Philosophical Quarterly 35 (July):225-244.
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  96. Leora Weitzman (1998). Is the Possibility of Massive Error Ruled Out by Semantic Holism? Journal of Philosophical Research 23 (January):147-163.
    Among anti-skeptical arguments based on premises about meaning, Davidson’s is distinctive because of the holistic element in both his semantic starting point and his epistemological conclusion. Davidson takes the primary bearers of meaning to be belief systems, and it is actually-held belief systems whose overall correctness he concludes to be knowable. Critical attention has gravitated toward a part of the argument that claims that any meaningful discourse must be radically interpretable by one who is omniscient except for the meanings of (...)
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  97. Daniel Whiting (2009). Meaning Holism and De Re Ascription. Canadian Journal of Philosophy 38 (4):575-599.
    According to inferential role semantics (IRS), for an expression to have a particular meaning or express a certain concept is for subjects to be disposed to make, or to treat as proper, certain inferential transitions involving that expression.1 Such a theory of meaning is holistic, since according to it the meaning or concept any given expression possesses or expresses depends on the inferential relations it stands in to other expressions.
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  98. Daniel Whiting (2008). Meaning Holism and de Re Ascription. Canadian Journal of Philosophy 38 (4):pp. 575-599.
    According to inferential role semantics (IRS), for an expression to have a particular meaning or express a certain concept is for subjects to be disposed to make, or to treat as proper, certain inferential transitions involving that expression.1 Such a theory of meaning is holistic, since according to it the meaning or concept any given expression possesses or expresses depends on the inferential relations it stands in to other expressions.
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  99. Takashi Yagisawa (1993). The Cost of Meaning Solipsism. In Jerry A. Fodor & Ernest LaPore (eds.), Holism: A Consumer Update. Amsterdam: Rodopi.
    Meaning Solipsism says that it is possible for there to be a meaningful state without any other meaningful state. The meaning of such a solo meaningful state should be non-natural. The best strategy for establishing Meaning Solipsism is to argue for the determination of the meaning of a possible solo meaningful state via the set of entities the meaning of the state fits. Embracing merely possible and impossible entities is the most straightforward way to do so. Also, a good way (...)
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