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  1. Louise M. Antony (ed.) (2003). Chomsky and His Critics. Malden MA: Blackwell Publishing.
    In this compelling volume, ten distinguished thinkers – William G. Lycan, Jeffrey Poland, Galen Strawson, Frances Egan, Georges Rey, Peter Ludlow, Paul ...
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  2. Michael V. Antony (1993). Social Relations and the Individuation of Thought. Mind 102 (406):247-61.
    Tyler Burge has argued that a necessary condition for individual's having many of the thoughts he has is that he bear certain relations to other language users. Burge's conclusion is based on a thought experiment in which an individual's social relations are imagined, counterfactually, to differ from how they are actually. The result is that it seems, counterfactually, the individual cannot be attributed many of the thoughts he can be actually. In the article, an alternative interpretation of Burge's thought experiment (...)
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  3. Kent Bach (1988). Burge's New Thought Experiment: Back to the Drawing Room. Journal of Philosophy 85 (February):88-97.
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  4. James Baillie (1997). Personal Identity and Mental Content. Philosophical Psychology 10 (3):323-33.
    In this paper, I attempt to map out the 'logical geography' of the territory in which issues of mental content and of personal identity meet. In particular, I investigate the possibility of combining a psychological criterion of personal identity with an externalist theory of content. I argue that this can be done, but only by accepting an assumption that has been widely accepted but barely argued for, namely that when someone switches linguistic communities, the contents of their thoughts do not (...)
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  5. Lynne Rudder Baker (2007). Social Externalism and First-Person Authority. Erkenntnis 67 (2):287 - 300.
    Social Externalism is the thesis that many of our thoughts are individuated in part by the linguistic and social practices of the thinker’s community. After defending Social Externalism and arguing for its broad application, I turn to the kind of defeasible first-person authority that we have over our own thoughts. Then, I present and refute an argument that uses first-person authority to disprove Social Externalism. Finally, I argue briefly that Social Externalism—far from being incompatible with first-person authority—provides a check on (...)
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  6. A. Benejam (2003). Thought Experiments and Semantic Competence. In Maria J. Frapolli & E. Romero (eds.), Meaning, Basic Self-Knowledge, and Mind. Csli.
  7. Akeel Bilgrami (1992). Belief and Meaning: The Unity and Locality of Mental Content. Blackwell.
  8. Gregory Bochner (2014). The Anti-Individualist Revolution in the Philosophy of Language. Linguistics and Philosophy 37 (2):91-120.
    The canonical arguments against the description theory of names are usually taken to have established that the reference of a name as used on a given occasion is not semantically determined by the qualitative descriptions that the speaker may have in mind. The deepest moral of these arguments, on the received view, would be that the speaker’s narrow mental states play no semantic role in fixing reference. My central aim in this paper is to challenge this common understanding by highlighting (...)
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  9. John E. Boodin (1913). Individual and Social Minds. Journal of Philosophy, Psychology and Scientific Methods 10 (7):169-180.
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  10. Robert Briscoe (2007). Communication and Rational Responsiveness to the World. Pacific Philosophical Quarterly 88 (2):135-159.
    Donald Davidson has long maintained that in order to be credited with the concept of objectivity – and, so, with language and thought – it is necessary to communicate with at least one other speaker. I here examine Davidson’s central argument for this thesis and argue that it is unsuccessful. Subsequently, I turn to Robert Brandom’s defense of the thesis in Making It Explicit. I argue that, contrary to Brandom, in order to possess the concept of objectivity it is not (...)
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  11. Robert Briscoe (2006). Individualism, Externalism and Idiolectical Meaning. Synthese 152 (1):95-128.
    Semantic externalism in contemporary philosophy of language typically – and often tacitly – combines two supervenience claims about idiolectical meaning (i.e., meaning in the language system of an individual speaker). The first claim is that the meaning of a word in a speaker’s idiolect may vary without any variation in her intrinsic, physical properties. The second is that the meaning of a word in a speaker’s idiolect may vary without any variation in her understanding of its use. I here show (...)
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  12. Jessica Brown (2004). Anti-Individualism and Knowledge. MIT Press.
    A persuasive monograph that answers the keyepistemological arguments against anti-individualism in thephilosophy of mind.
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  13. Jessica Brown (2000). Against Temporal Externalism. Analysis 60 (2):178-188.
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  14. Anthony L. Brueckner (2001). Defending Burge's Thought Experiment. Erkenntnis 55 (3):387-391.
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  15. Taylor Burge (2003). Thought Experiments: Reply to Donnellan. In Martin Hahn & B. Ramberg (eds.), Reflections and Replies: Essays on the Philosophy of Tyler Burge. Mit Press.
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  16. Tyler Burge (2003). Psychology and the Environment: Reply to Chomsky. In Martin Hahn & B. Ramberg (eds.), Reflections and Replies: Essays on the Philosophy of Tyler Burge. Mit Press. 451-471.
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  17. Tyler Burge (2003). Replies From Tyler Burge. In Maria J. Frapolli & E. Romero (eds.), Meaning, Basic Self-Knowledge, and Mind: Essays on Tyler Burge. University of Chicago Press.
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  18. Tyler Burge (2003). Social Anti-Individualism, Objective Reference. Philosophy and Phenomenological Research 67 (3):682–690.
  19. Tyler Burge (2003). The Indexical Strategy: Reply to Owens. In Martin Hahn & B. Ramberg (eds.), Reflections and Replies: Essays on the Philosophy of Tyler Burge. Mit Press.
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  20. Tyler Burge (2003). Davidson and Forms of Anti-Individualism: Reply to Hahn. In Martin Hahn & B. Ramberg (eds.), Reflections and Replies: Essays on the Philosophy of Tyler Burge. Mit Press.
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  21. Tyler Burge (2003). Descartes, Bare Concepts, and Anti-Individualism: Reply to Normore. In Martin Hahn & B. Ramberg (eds.), Reflections and Replies: Essays on the Philosophy of Tyler Burge. Mit Press.
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  22. Tyler Burge (1986). Intellectual Norms and Foundations of Mind. Journal of Philosophy 83 (December):697-720.
  23. Tyler Burge (1979). Individualism and the Mental. Midwest Studies in Philosophy 4 (1):73-122.
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  24. John M. Collins (2006). Temporal Externalism, Natural Kind Terms, and Scientifically Ignorant Communities. Philosophical Papers 35 (1):55-68.
    Temporal externalism (TE) is the thesis (defended by Jackman (1999)) that the contents of some of an individual’s thoughts and utterances at time t may be determined by linguistic developments subsequent to t. TE has received little discussion so far, Brown 2000 and Stoneham 2002 being exceptions. I defend TE by arguing that it solves several related problems concerning the extension of natural kind terms in scientifically ignorant communities. Gary Ebbs (2000) argues that no theory can reconcile our ordinary, practical (...)
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  25. Andrew Davis (2005). Social Externalism and the Ontology of Competence. Philosophical Explorations 8 (3):297-308.
    Social externalism implies that many competences are not personal assets separable from social and cultural environments but complex states of affairs involving individuals and persisting features of social reality. The paper explores the consequences for competence identity over time and across contexts, and hence for the predictive role usually accorded to competences.
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  26. Reinaldo Elugardo (1993). Burge on Content. Philosophy and Phenomenological Research 53 (2):367-84.
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  27. Michael Esfeld (2002). Externalism About Content: Its Social and Its Physical Roots. Filosoficky Casopis 50:387-400.
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  28. Graeme R. Forbes (1987). A Dichotomy Sustained. Philosophical Studies 51 (March):187-211.
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  29. Bryan Frances (1999). On the Explanatory Deficiencies of Linguistic Content. Philosophical Studies 93 (1):45-75.
    The Burge-Putnam thought experiments have generated the thesis that beliefs are not fixed by the constitution of the body. However, many philosophers have thought that if this is true then there must be another content-like property. Even if the contents of our attitudes such as the one in ‘believes that aluminum is a light metal’, do not supervene on our physical makeups, nevertheless people who are physical duplicates must be the same when it comes to evaluating their rationality and explaining (...)
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  30. Maria J. Frapolli & E. Romero (eds.) (2003). Meaning, Basic Self-Knowledge, and Mind: Essays on Tyler Burge. University of Chicago Press.
  31. Christopher Gauker (2003). Social Externalism and Linguistic Communication. In Maria J. Frapolli & E. Romero (eds.), Meaning, Basic Self-Knowledge, and Mind: Essays on Tyler Burge. CSLI.
    According to the expressive theory of communication, the primary function of language is to enable speakers to convey the content of their thoughts to hearers. According to Tyler Burge's social externalism, the content of a person's thought is relative to the way words are used in his or her surrounding linguistic community. This paper argues that Burge's social externalism refutes the expressive theory of communication.
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  32. Christopher Gauker (1991). Mental Content and the Division of Epistemic Labour. Australasian Journal of Philosophy 69 (September):302-18.
    Tyler Burge's critique of individualistic conceptions of mental content is well known.This paper employs a novel strategy to defend a strong form of Burge's conclusion. The division of epistemic labor rests on the possibility of language-mediated transactions, such as asking for something in a store and getting it. The paper shows that any individualistic conception of content will render such transactions unintelligible.
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  33. N. Georgalis (1999). Rethinking Burge's Thought Experiment. Synthese 118 (2):145-64.
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  34. Nicholas Georgalis (2003). Burge's Thought Experiment: Still in Need of Defense. [REVIEW] Erkenntnis 58 (2):267-273.
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  35. Mitchell S. Green (2000). The Status of Supposition. Noûs 34 (3):376–399.
    According to many forms of Externalism now popular in the Philosophy of Mind, the contents of our thoughts depend in part upon our physical or social milieu.1 These forms of Externalism leave unchallenged the thesis that the ~non-factive! attitudes we bear towards these contents are independent of physical or social milieu. This paper challenges that thesis. It is argued here that publicly forwarding a content as a supposition for the sake of argument is, under conditions not themselves guaranteeing the existence (...)
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  36. Mark Greenberg, Incomplete Understanding, Deference, and the Content of Thought.
    Tyler Burge’s influential arguments have convinced most philosophers that a thinker can have a thought involving a particular concept without fully grasping or having mastery of that concept. In Burge’s (1979) famous example, a thinker who lacks mastery of the concept of arthritis nonetheless has thoughts involving that concept. It is generally supposed, however, that this phenomenon – incomplete understanding, for short – does not require us to reconsider in a fundamental way what it is for a thought to involve (...)
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  37. Tobies Grimaltos (2003). Terms and Content. In Maria J. Frapolli & E. Romero (eds.), Meaning, Basic Self-Knowledge, and Mind. Csli.
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  38. Martin Hahn (2003). When Swampmen Get Arthritis: "Externalism" in Burge and Davidson. In Martin Hahn & B. Ramberg (eds.), Reflections and Replies: Essays on the Philosophy of Tyler Burge. Mit Press.
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  39. Martin Hahn & B. Ramberg (eds.) (2003). Reflections and Replies: Essays on the Philosophy of Tyler Burge. MIT Press.
    Essays by various philosphers on the work of Tyler Burge and Burge's extensive responses.
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  40. John Haugeland (2004). Social Cartesianism. In Richard Schantz (ed.), The Externalist Challenge. De Gruyter.
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  41. Henry Jackman (2006). Temporal Externalism, Constitutive Norms, and Theories of Vagueness. In Tomas Marvan (ed.), What Determines Content? The Internalism/Externalism Dispute. Cambridge Scholars Press.
    Our concept of truth is governed by two principles. The.
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  42. Henry Jackman (2005). Temporal Externalism and Our Ordinary Linguistic Practices. Pacific Philosophical Quarterly 86 (3):365-380.
    Temporal externalists argue that ascriptions of thought and utterance content can legitimately re?ect contingent conceptual developments that are only settled after the time of utterance. While the view has been criticized for failing to accord with our.
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  43. Henry Jackman (2005). Temporal Externalism, Deference, and Our Ordinary Linguistic Practice. Pacific Philosophical Quarterly 86 (3):365-380.
    Temporal externalists argue that ascriptions of thought and utterance content can legitimately reflect contingent conceptual developments that are only settled after the time of utterance. While the view has been criticized for failing to accord with our.
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  44. Henry Jackman (2000). Deference and Self-Knowledge. Southwest Philosophy Review 16 (1):171-180.
    It has become increasingly popular to suggest that non-individualistic theories of content undermine our purported a priori knowledge of such contents because they entail that we lack the ability to distinguish our thoughts from alternative thoughts with different contents. However, problems relating to such knowledge of 'comparative' content tell just as much against individualism as non-individualism. Indeed, the problems presented by individualistic theories of content for self-knowledge are at least, if not more, serious than those presented by non-individualistic theories. Consequently, (...)
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  45. Henry Jackman (1999). We Live Forwards but Understand Backwards: Linguistic Practices and Future Behavior. Pacific Philosophical Quarterly 80 (2):157-177.
    Ascriptions of content are sensitive not only to our physical and social environment, but also to unforeseeable developments in the subsequent usage of our terms. This paper argues that the problems that may seem to come from endorsing such 'temporally sensitive' ascriptions either already follow from accepting the socially and historically sensitive ascriptions Burge and Kripke appeal to, or disappear when the view is developed in detail. If one accepts that one's society's past and current usage contributes to what one's (...)
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  46. Henry Jackman (1998). Individualism and Interpretation. Southwest Philosophy Review 14 (1):31-38.
    'Interpretational' accounts of meaning are frequently treated as incompatible with accounts stressing language's 'social' character. However, this paper argues that one can reconcile interpretational and social accounts by distinguishing "methodological" from "ascriptional" individualism. While methodological individualism requires only that the meaning of one's terms ultimately be grounded in facts about oneself, ascriptional individualism requires that the meaning of one's terms be independent of how others use theirs. Interpretational accounts are committed only to methodological individualism, while arguments for languages social character (...)
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  47. Henry Jackman (1996). Semantic Norms and Temporal Externalism. Dissertation, University of Pittsburgh
    There has frequently been taken to be a tension, if not an incompatibility, between "externalist" theories of content (which allow the make-up of one's physical environment and the linguistic usage of one's community to contribute to the contents of one's thoughts and utterances) and the "methodologically individualist" intuition that whatever contributes to the content of one's thoughts and utterances must ultimately be grounded in facts about one's own attitudes and behavior. In this dissertation I argue that one can underwrite such (...)
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  48. Harry A. Lewis (1985). Content and Community. Proceedings of the Aristotelian Society 59:177-196.
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  49. Jeeloo Liu (2002). Physical Externalism and Social Externalism: Are They Really Compatible? Journal of Philosophical Research 27:381-404.
    Putnam and Burge have been viewed as launching a joint attack on individualism, the view that the content of one's psychological state is determined by what is in the head . Putnam argues that meanings are not in the head while Burge argues that beliefs are not in the head either, and both have come up with convincing arguments against individualism. It is generally conceived that Putnam's view is a version of physical externalism, which argues that factors in the physical (...)
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  50. Barry Loewer (2009). Why is There Anything Except Physics? Synthese 170 (2):217 - 233.
    In the course of defending his view of the relation between the special sciences and physics from Jaegwon Kim’s objections Jerry Fodor asks “So then, why is there anything except physics?” By which he seems to mean to ask if physics is fundamental and complete in its domain how can there be autonomous special science laws. Fodor wavers between epistemological and metaphysical understandings of the autonomy of the special sciences. In my paper I draw out the metaphysical construal of his (...)
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