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The Nature of Contents

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Fregean and Russellian Contents
  • Aaron Z. Zimmerman (2006). Self-Verification and the Content of Thought. Synthese 149 (1):59-75.
    Burge follows Descartes in claiming that the category of conceptually self-verifying judgments includes (but is not restricted to) judgments that give rise to sincere assertions of sentences of the form, 'I am thinking that p'. In this paper I argue that Burge’s Cartesian insight is hard to reconcile with Fregean accounts of the content of thought. Burge's intuitively compelling claim that cogito judgments are conceptually self-verifying poses a real challenge to neo-Fregean theories of content.
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Indexical Contents
  • Kent Bach, Content, Indexical.
    it is red. What enables this thought to latch onto that particular object? It cannot be how the Ferrari looks, for this could not distinguish one Ferrari from another just like it. In general, how a thought represents something cannot determine which thing it represents. What a singular thought latches onto seems to depend also on features of the context in which the thought occurs. This suggests that its content is essentially indexical, contextually variable much as the content of an (...)
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  • Hector-Neri Castañeda (1967). Omniscience and Indexical Reference. Journal of Philosophy 64 (7):203-210.
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  • A. J. Chien (1985). Demonstratives and Belief States. Philosophical Studies 47 (2).
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  • Eros Corazza (2004). Essential Indexicals and Quasi-Indicators. Journal of Semantics 21 (4):341-374.
    In this paper I shall focus on Castaneda's notion of quasi-indicators and I shall defend the following theses: (i) Essential indexicals (‘I’, ‘here’ and ‘now’) are intrinsically perspectival mechanisms of reference and, as such, they are not reducible to any other mechanism reference...
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  • Andy Egan, De Gustibus Non Disputandum Est (at Least, Not Always).
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  • Edward Harcourt (1999). Frege on 'I', 'Now', 'Today' and Some Other Linguistic Devices. Synthese 121 (3).
    In this paper, I argue against an influential view of Frege''s writings on indexical and other context-sensitive expressions, and in favour of an alternative. The centrepiece of the influential view, due to (among others) Evans and McDowell, is that according to Frege, context-sensitiveword-meaning plus context combine to express senses which are essentially first person, essentially present tense and so on, depending on the context-sensitive expression in question. Frege''s treatment of indexicals thus fits smoothly with his Intuitive Criterion of difference of (...)
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  • Tomis Kapitan (1999). Quasi-Indexical Attitudes. Sorites 11:24-40.
    Indexicals are inevitably autobiographical, even when we are not talking about ourselves. For example, if you hear me say, "That portrait right there is beautiful," you can surmise not only that I ascribe beauty to an object of my immediate awareness but also something about my spatial relation to it. Again, if I praise you directly within earshot of others by using the words, "You did that very well!," my concern need not be to cause them to think the exact (...)
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  • John Perry (1993). The Problem of the Essential Indexical: And Other Essays. Oxford University Press.
    A collection of twelve essays by John Perry and two essays he co-authored, this book deals with various problems related to "self-locating beliefs": the sorts of beliefs one expresses with indexicals and demonstratives, like "I" and "this." Postscripts have been added to a number of the essays discussing criticisms by authors such as Gareth Evans and Robert Stalnaker. Included with such well-known essays as "Frege on Demonstratives," "The Problem of the Essential Indexical," "From Worlds to Situations," and "The Prince and (...)
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  • John Perry, Self-Notions.
    ”Self-beliefs” are beliefs of the sort one ordinarily has about oneself, and expresses with the first person. These contrast with the beliefs one has in ”Casta˜neda cases,” in which one has a belief about oneself without knowing it. This paper advances an account of the nature of self-belief. According to this account, self-belief is a special case of interacting with things via notions that serve as repositories for information about objects with certain important relations to the knower, and as motivators (...)
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  • John Perry (1979). The Problem of the Essential Indexical. Noûs 13 (December):3-21.
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  • Cara Spencer, Is There a Problem of the Essential Indexical?
    Some time ago, John Perry argued that the content of an indexical belief, that is, a belief expressible with a sentence containing an indexical or demonstrative, cannot be a proposition. I consider several of his arguments for this view, and show that they can be extended to show that belief expressible with other non-indexical expressions such as natural kind terms and proper names presents the very same problem for the traditional picture. I then suggest that if indexical belief has any (...)
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  • Cara Spencer, Shared Indexical Belief.
    In this paper, I take issue with the familiar view that the problem of the essential indexical is a merely technical problem, which can be solved through a straightforward revision of the familiar model of belief content. (The familiar model just says that the content of belief is a proposition.) I do not object to these technical fixes, but I think they leave some questions unanswered. Specifically, they deny us an attractive account of what it is for different people to (...)
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Intentional Objects
  • Ben Blumson (2009). Images, Intentionality and Inexistence. Philosophy and Phenomenological Research 79 (3):522-538.
    forthcoming in Philosophy and Phenomenological Research.
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  • Michael Clark (1965). Intentional Objects. Analysis 25 (January):123-128.
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  • Tim Crane (2006). Brentano's Concept of Intentional Inexistence. In Mark Textor (ed.), The Austrian Contribution to Analytic Philosophy. Routledge.
    Franz Brentano’s attempt to distinguish mental from physical phenomena by employing the scholastic concept of intentional inexistence is often cited as reintroducing the concept of intentionality into mainstream philosophical discussion. But Brentano’s own claims about intentional inexistence are much misunderstood. In the second half of the 20th century, analytical philosophers in particular have misread Brentano’s views in misleading ways.1 It is important to correct these misunderstandings if we are to come to a proper assessment of Brentano’s worth as a philosopher (...)
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  • Tim Crane (2001). Intentional Objects. Ratio 14 (4):298-317.
    Is there, or should there be, any place in contemporary philosophy of mind for the concept of an intentional object? Many philosophers would make short work of this question. In a discussion of what intentional objects are supposed to be, John Searle.
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  • Gregory Fitch (1990). Thinking of Something. Noûs 24 (December):675-696.
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  • Michael Gorman (2006). Talking About Intentional Objects. Dialectica 60 (2):135-144.
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  • Uriah Kriegel (2008). The Dispensability of (Merely) Intentional Objects. Philosophical Studies 141 (1).
    The ontology of (merely) intentional objects is a can of worms. If we can avoid ontological commitment to such entities, we should. In this paper, I offer a strategy for accomplishing that. This is to reject the traditional act-object account of intentionality in favor of an adverbial account. According to adverbialism about intentionality, having a dragon thought is not a matter of bearing the thinking-about relation to dragons, but of engaging in the activity of thinking dragon-wise.
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  • Uriah Kriegel (2007). Intentional Inexistence and Phenomenal Intentionality. Philosophical Perspectives 21 (1):307-340.
    How come we can represent Bigfoot even though Bigfoot does not exist, given that representing something involves bearing a relation to it and we cannot bear relations to what does not exist?This is the problem of intentional inexistence. This paper develops a two-step solution to this problem, involving (first) an adverbial account of conscious representation, or phenomenal inten- tionality, and (second) the thesis that all representation derives from conscious representation (all intentionality derives from phenomenal intentionality). The solution is correspondingly two-part: (...)
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  • Mohan P. Matthen (1988). Biological Functions and Perceptual Content. Journal of Philosophy 85 (January):5-27.
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  • Mohan Matthen & Edwin Levy (1984). Teleology, Error, and the Human Immune System. Journal of Philosophy 81 (7):351-372.
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  • Colin McGinn (2004). The Objects of Intentionality. In Richard Schantz (ed.), The Externalist Challenge. De Gruyter.
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  • Abraham I. Melden (1940). Thought and its Objects. Philosophy of Science 7 (October):434-441.
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  • Gary S. Rosenkrantz (1990). Reference, Intentionality, and Nonexistent Entities. Philosophical Studies 58 (1-2):165-171.
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  • William W. Rozeboom (1962). Intentionality and Existence. Mind 71 (January):15-32.
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  • Alberto Voltolini (2006). Are There Non-Existent Intentionalia? Philosophical Quarterly 56 (224):436-441.
    In his recent book on the philosophy of mind,1 Tim Crane has maintained that intentional objects are to be conceived as schematic entities, having no particular intrinsic nature. I take this metaphysical thesis as fundamentally correct. Yet in this paper I want to cast some doubts on whether this thesis prevents intentionalia, especially nonexistent ones, from belonging to the general inventory of what there is, as Crane seems to think. If my doubts are grounded, Crane’s treatment of intentionalia may further (...)
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  • Alberto Voltolini (1991). Objects as Intentional and Real. Grazer Philosophische Studien 41:1-32.
    In a recent paper, G. Küng has maintained that in addition to what he considers the three standard theories concerning the relationship between an intentional and a "corresponding" real object, a case might be made for a fourth. According to this new theory, the intentional and the real object are simply one and the same thing, in the sense that should it exist, the intentional object is the real object1. In this paper, I hope to show that Küng is right (...)
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Object-Dependent Contents
Two-Dimensionalism about Content
The Nature of Contents, Misc
  • David Bourget (2010). The Representational Theory of Consciousness. Dissertation, Australian National University
    A satisfactory solution to the problem of consciousness would take the form of a simple yet fully general model which specifies the precise conditions under which any given state of consciousness occurs. Science has uncovered numerous correlations between consciousness and neural activity, but it has not yet come anywhere close to this. We are still looking for the Newtonian laws of consciousness.

    One of the main difficulties with consciousness is that we lack a language in which to formulate illuminating generalizations (...)
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  • Berit Brogaard, Centered Worlds and the Content of Perception: Short Version.
    0. Relativistic Content In standard semantics, propositional content, whether it be the content of utterances or mental states, has a truth-value relative only to a possible world. For example, the content of my utterance of ‘Jim is sitting now’ is true just in case Jim is sitting at the time of utterance in the actual world, and the content of my belief that Alice will give a talk tomorrow is true just in case Alice will give a talk on the (...)
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  • David J. Chalmers, Probability and Propositions.
    What are the objects of belief? That is, what are the things we believe, when we believe that it is sunny outside and that Nietzsche is dead? Usually these things are taken to be propositions. But the nature of propositions is itself contested. What is a proposition, such that it can serve as an object of belief?
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  • Peter Lasersohn (2007). Expressives, Perspective and Presupposition. Theoretical Linguistics 33 (2):223-230.
    I compare Potts’ use of a ‘‘judge’’ parameter in semantic interpretation with the use of a similar parameter in Lasersohn (2005). The latter technique portrays the content of expressives as constant across speakers, while Pott’s technique does not. The idea that the content of expressives is a kind of presupposition is also briefly defended, and a technical problem in the ‘‘dynamics’’ of Pott’s formalism is pointed out.
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  • Mohan Matthen & Edwin Levy (1984). Teleology, Error, and the Human Immune System. Journal of Philosophy 81 (7):351-372.
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