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  1. Louise Anthony (1993). Conceptual Connection and the Observation/ Theory Distinction. In Holism: A Consumer Update. Amsterdam: Rodopi. 135-161.
    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. 283-301.
    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). The Impossibility of Punctate Mental Representations. In Holism: A Consumer Update. Amsterdam: Rodopi. 197-212.
    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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  9. Anne L. Bezuidenhout (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  10. Matteo Bianchin (2002). Intentionalität und Interpretation Auffassung, Auslegung und Interpretation in der Phänomenologie Husserls. Studia Phaenomenologica 2 (3-4):45-63.
  11. Akeel Bilgrami (1998). Why Holism is Harmless and Necessary. Philosophical Perspectives 12 (S12):105-126.
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  12. 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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  13. Ned Block (1995). An Argument for Holism. Proceedings of the Aristotelian Society 95:151-70.
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  14. Ned Block (1993). Holism, Hyper-Analyticity and Hyper-Compositionality. Mind and Language 8 (1):1-26.
  15. P. Bouquet (ed.) (2001). Lecture Notes in Artificial Intelligence. Kluwer.
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  16. Johannes L. Brandl (1993). Semantic Holism is Here to Stay. In Holism: A Consumer Update. Amsterdam: Rodopi. 1-16.
    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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  17. Johannes L. Brandl (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  18. 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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  19. 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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  20. 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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  21. 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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  22. Paul M. Churchland (1993). State-Space Semantics and Meaning Holism. Philosophy and Phenomenological Research 53 (3):667 - 672.
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  23. Jonathan Cohen (1999). Holism: Some Reasons for Buyer's Remorse. Analysis 59 (2):63-71.
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  24. Jonathan Cohen (1999). Holism, Thought, and the Fate of Metaphysics: Counter-Reply to Heal. Analysis 59 (2):79-85.
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  25. Annalisa Coliva & Eva Picardi (eds.) (2004). Wittgenstein Today. Il poligrafo.
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  26. William Cornwell (2002). Epistemological Holism and Semantic Holism. In Perspectives on Coherentism. Aylmer, Québec: Éditions Du Scribe.
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  27. William Cornwell (2002). Perspectives on Coherentism. Aylmer, Québec: Éditions Du Scribe.
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  28. 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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  29. Edward Craig (ed.) (1997). [Book Chapter] (Unpublished). Routledge.
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  30. 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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  31. 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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  32. Michael Devitt (1993). Localism and Analyticity. Philosophy and Phenomenological Research 53 (3):641-646.
    In their discussion of semantic holism, Fodor and Lepore claim that Quine showed that any inferential properties constituting a meaning cannot be distinguished on epistemic grounds like apriority. But they often write as if Quine showed that such properties cannot be distinguished at all. The paper argues that Quine did not show the latter. It goes on to propose a criterion for distinguishing the constitutive properties: they are the ones that determine reference. Fodor is not in a position to reject (...)
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  33. Eli Dresner (2012). Meaning Holism. Philosophy Compass 7 (9):611-619.
    In the first section of this paper I define meaning holism (MH) and compare it to related theses. In the second section I review several theories of meaning that incorporate MH as a feature, and in the third section I discuss the question whether and how MH is consistent with the assignment of semantic values to linguistic expressions. Finally, in the fourth section I present the main objections raised against MH in the literature and the answers given to them.
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  34. Michael Esfeld (1998). Holism and Analytic Philosophy. Mind 107 (426):365-80.
    The aim of the paper is to propose a general conception of holism which is applicable to cases as far apart as holism in belief systems and holism in quantum physics. My proposal characterizes a holistic system S in terms of generic ontological dependence among its parts. This dependence relates to some of the properties that make something a part of an S whenever there is a suitable arrangement with other things. My proposal thus also characterizes what it is for (...)
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  35. Simon Evnine (1999). On the Way to Language. In Lewis Hahn (ed.), The Philosophy of Donald Davidson (Library of Living Philosophers). Open Court.
    The paper is an examination of how Davidson's holism constrains his account of language learning. The problem is that holism implies that in learning a language we cannot pass through stages of knowing part of the language. Rather, some sense must be found for the notion of partly knowing the whole language.
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  36. Jerry A. Fodor & Ernest LaPore (eds.) (1993). Holism: A Consumer Update. Amsterdam: Rodopi.
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  37. 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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  38. Jerry A. Fodor & Ernest LePore (1993). Precis of Holism: A Shopper's Guide. [REVIEW] Philosophy and Phenomenological Research 53 (3):637-682.
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  39. Jerry A. Fodor & Ernest LePore (1993). Reply to Block and Boghossian. Mind and Language 8 (1):41-48.
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  40. 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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  41. 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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  42. 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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  43. L. E. Hahn (ed.) (2007). Library of Living Philosphers: The Philosophy of Michael Dummett. Open Court.
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  44. 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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  45. 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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  46. Jane Heal (1999). Thoughts and Holism: Reply to Cohen. Analysis 59 (2):71-78.
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  47. Jane Heal (1994). Semantic Holism: Still a Good Buy. Proceedings of the Aristotelian Society 68:325-39.
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  48. 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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  49. Henry Jackman, Holism, Relevance, and Thought Content.
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  50. 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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