Temporally opaque arguments in verbs of creation
| Abstract | Summary Verbs of creation (create, make, paint) are not transparent. The object created does not exist during the event time but only thereafter. We may call this type of opacity temporal opacity. I is to be distinguished from modal opacity, which is found in verbs like owe or seek. (Dowty, 1979) offers two analyses of creation verbs. One analysis predicts that no object of the sort created exists before the time of the creation. The other analysis says that the object exists throughout the act of creation. I investigate three theories: Theory I says that no object of the sort created and which is caused by the very act of creation exists before the creation. In this theory, verbs of creation must embed a property. Theory II can regard the indefinite object of a creation verb as a quantifier and gives it wide scope with respect to the verb. The theory has to make sure that the objects quantified over exist only after the event. While Theory I and II start from the assumption that the extension of all nouns depend on time, Theory III says that Individual Level predicates do not depend on time. This ontology will enable us to treat verbs of creation as first order relations. The theory will entail that a picture does not mean the same as there is a picture. The paper discusses various approaches to the problem: Krifka, Parsons, Landman, Kratzer and Zucchi. | |||||||||
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Wes Morriston (2002). Creation Ex Nihilo and the Big Bang. Philo 5 (1):23-33.
Cyril R. Latimer (1998). New Features for Old: Creation or Derivation? Behavioral and Brain Sciences 21 (1):31-32.
Cengiz Haksever, Radha Chaganti & Ronald G. Cook (2004). A Model of Value Creation: Strategic View. Journal of Business Ethics 49 (3):295-307.
Thomas Ede Zimmermann (2006). Monotonicity in Opaque Verbs. Linguistics and Philosophy 29 (6):715 - 761.
Thomas Ede Zimmermann (1993). On the Proper Treatment of Opacity in Certain Verbs. Natural Language Semantics 2 (1):149-179.
William Lane Craig (1998). Creation and Conservation Once More. Religious Studies 34 (2):177-188.
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