The concept of metaphor as primarily a vehicle for conveying ideas, even if unusual ones, seems to me as wrong as the parent idea that a metaphor has a special meaning. I agree with the view that metaphors cannot be paraphrased, but I think this is not because metaphors say something too novel for literal expression but because there is nothing there to paraphrase. Paraphrase, whether possible or not, inappropriate to what is said: we try, in paraphrase, to say it (...) another way. But if I am right, a metaphor doesn't say anything beyond its literal meaning . This is not, of course, to deny that a metaphor has a point, nor that that point can be brought out by using further words. . . . My disagreement is with the explanation of how metaphor works its wonders. To anticipate: I depend on the distinction between what words mean and what they are used to do. I think metaphor belongs exclusively to the domain of use. It is something brought off by the imaginative employment of words and sentences and depends entirely on the ordinary meanings of those words and hence on the ordinary meanings of the sentences they comprise. Donald Davidson is University Professor of philosophy at the University of Chicago. He is the author of many important essays, including "Actions, Reasons and Causes," "Causal Relations," and "Truth and Meaning," coauthor of Decision-Making: An Experimental Approach, and coeditor of Words and Objections, Semantics of Natural Language, and The Logic of Grammar. (shrink)

This paper revisits some foundational questions concerning the abstract representation of a discourse context. The context of a conversation is represented by a body of information that is presumed to be shared by the participants in the conversation – the information that the speaker presupposes a point at which a speech act is interpreted. This notion is designed to represent both the information on which context-dependent speech acts depend, and the situation that speech acts are designed to affect, and so (...) to be a representation of context that is appropriate for explaining the interaction of context and the contents expressed in them. After reviewing the motivating ideas and the outlines of the apparatus, the paper responds to a criticism of the framework, and considers the way it can help to clarify some phenomena concerning pronouns with indefinite antecedents. (shrink)

For this second edition, the editors have returned to Austin's original lecture notes, amending the printed text where it seemed necessary.

Josef Stern addresses the question: Given the received conception of the form and goals of semantic theory, does metaphorical interpretation, in whole or part, fall within its scope?

One way in which the characteristic gestures of philosophy and criticism differ from each other lies in their involvements with disillusionment, with the undoing of our naivete, especially regarding what we take ourselves to know about the meaning of what we say. Philosophy will often find less than we thought was there, perhaps nothing at all, in what we say about the “external” world, or in our judgments of value, or in our ordinary psychological talk. The work of criticism, on (...) the other hand, frequently disillusions by finding disturbingly more in what is said than we precritically thought was there. In our relation to the meaningfulness of what we say, there is a disillusionment of plentitude as well as of emptiness. And no doubt what is “less” for one discipline may be “more” of what someone else is looking for.In recent years, metaphor has attracted more than its share of both philosophical and critical attention, including philosophical denials of the obvious, as well as critical challenges to the obviousness of the ways we talk about metaphor. In this paper I discuss a problem of each sort and suggest a complex of relations between them. The particular denial of the obvious that I’m interested in is the claim recently made by Donald Davidson that “a metaphor doesn’t say anything beyond its literal meaning ,” nor is it even correct to speak of metaphor as a form of communication.1 There’s disillusionment with a vengeance; and even if not strictly believable, it is still not without its therapeutic value, as we shall see. 1. Donald Davidson, “What Metaphors Mean,” in On Metaphor, ed. Sheldon Sacks , p. 30; hereafter abbreviated “WMM.” Davidson’s view has found supporters among both philosophers and literary theorists. It is, for example, important to the early argument of Richard Rorty’s recent book. See his Contingency, Irony, and Solidarity , p. 18. Richard Moran is an assistant professor of philosophy at Princeton University. He is currently working on a book on subjectivity and contemporary concepts of personhood. (shrink)

_ Convention_ was immediately recognized as a major contribution to the subject and its significance has remained undiminished since its first publication in 1969. Lewis analyzes social conventions as regularities in the resolution of recurring coordination problems-situations characterized by interdependent decision processes in which common interests are at stake. Conventions are contrasted with other kinds of regularity, and conventions governing systems of communication are given special attention.

The unit of metaphor isn’t always a complete sentence; often it is a single word or phrase. In such a case, the word or phrase in question makes a nonstandard, metaphorically determined contribution to the propositional content of the sentence in which it appears, a content whose other ingredients are determined in routine ways by routine recursive procedures of truth-conditional semantics. In this respect, metaphor belongs to semantics. In other respects, it doesn’t belong to semantics at all. To identify what (...) Yeats contributed to the content of his own sentence when he wrote. (shrink)

The concept of metaphor as primarily a vehicle for conveying ideas, even if unusual ones, seems to me as wrong as the parent idea that a metaphor has a special meaning. I agree with the view that metaphors cannot be paraphrased, but I think this is not because metaphors say something too novel for literal expression but because there is nothing there to paraphrase. Paraphrase, whether possible or not, inappropriate to what is said: we try, in paraphrase, to say it (...) another way. But if I am right, a metaphor doesn't say anything beyond its literal meaning. This is not, of course, to deny that a metaphor has a point, nor that that point can be brought out by using further words.... My disagreement is with the explanation of how metaphor works its wonders. To anticipate: I depend on the distinction between what words mean and what they are used to do. I think metaphor belongs exclusively to the domain of use. It is something brought off by the imaginative employment of words and sentences and depends entirely on the ordinary meanings of those words and hence on the ordinary meanings of the sentences they comprise. Donald Davidson is University Professor of philosophy at the University of Chicago. He is the author of many important essays, including "Actions, Reasons and Causes," "Causal Relations," and "Truth and Meaning," coauthor of Decision-Making: An Experimental Approach, and coeditor of Words and Objections, Semantics of Natural Language, and The Logic of Grammar. (shrink)

According to one widely held view of metaphor, metaphors are cases in which the speaker (literally) says one thing but means something else instead. I wish to challenge this idea. I will argue that when one utters a sentence in some context intending it to be understood metaphorically, one directly expresses a proposition, which can potentially be evaluated as either true or false. This proposition is what is said by the utterance of the sentence in that context. We don’t convey (...) metaphorical meanings indirectly by directly saying something else. One consequence is that, contrary to what Searle (1993: 110) suggests, we do not arrive at the metaphorical meaning that the speaker intended via a literal interpretation of the sentence the speaker utters. The defense of this view depends on articulating a conception of what is said that is more generous than that allowed for by Searle (1993) and others such as Bach (2001). I hope to motivate this broadened conception of what is said (what I call a contextualist conception of what is said), and to show some of the benefits of adopting a direct expression view of metaphor. (shrink)

_Insensitive Semantics_ is an overview of and contribution to the debates about how to accommodate context sensitivity within a theory of human communication, investigating the effects of context on communicative interaction and, as a corollary, what a context of utterance is and what it is to be in one. Provides detailed and wide-ranging overviews of the central positions and arguments surrounding contextualism Addresses broad and varied aspects of the distinction between the semantic and non-semantic content of language Defends a distinctive (...) and explanatorily powerful combination of semantic minimalism and speech act pluralism Confronts core problems which not only run to the heart of philosophy of language and linguistics, but which arise in epistemology, metaphysics, and moral philosophy as well. (shrink)

Metaphor enters contemporary philosophical discussion from a variety of directions. Aside from its obvious importance in poetics, rhetoric, and aesthetics, it also figures in such fields as philosophy of mind (e.g., the question of the metaphorical status of ordinary mental concepts), philosophy of science (e.g, the comparison of metaphors and explanatory models), in epistemology (e.g., analogical reasoning), and in cognitive studies (in, e.g., the theory of concept-formation). This article will concentrate on issues metaphor raises for the philosophy of language, with (...) the understanding that the issues in these various fields cannot be wholly isolated from each other. Metaphor is an issue for the philosophy of language not only for its own sake, as a linguistic phenomenon deserving of analysis and interpretation, but also for the light it sheds on non-figurative language, the domain of the literal which is the normal preoccupation of the philosopher of language. A poor reason for this preoccupation would be the assumption that purely literal language is what most language-use consists in, with metaphor and the like sharing the relative infrequency and marginal status of songs or riddles. This would not be a good reason not only because mere frequency is not a good guide to theoretical importance, but also because it is doubtful that the assumption is even true. In recent years, writers with very different concerns have pointed out that figurative language of one sort or another is a staple of the most. (shrink)

Both formal semantics and cognitive semantics are the source of important insights about language. By developing precise statements of the rules of meaning in fragmentary, abstract languages, formalists have been able to offer perspicuous accounts of how we might come to know such rules and use them to communicate with others. Conversely, by charting the overall landscape of interpretations, cognitivists have documented how closely interpretations draw on the commonsense knowledge that lets us make our way in the world. There is (...) no opposition between these insights. Sooner or later we will have a semantics that responds to both. However, developing such a semantics is profoundly difficult, because there are certain tensions to be overcome in reconciling the two perspectives. For one thing, the overall landscape of meaning does seem to be characterized by a much richer ontology and more dynamic categories than are exhibited by the fragments typically studied in the formal tradition. One sign of strain is the recent tendency to talk of “procedural”, “non-compositional”, or “computational” semantics, as in Hamm, Kamp and van Lambalgen 2006, hereafter HK&vL. We think such locutions can serve as useful reminders to keep semantics fixed on the central question of how language allows us to share information that some have and others need to get. However, there is some danger that formalists will merely by put off by an idea that, taken literally, may not be such a good one. In this short article, we want to explore and defend the traditional realist view attributed by HK&vL to Lewis among others. In fact, this view offers a well-developed, extremely straightforward and robust account of the relation between semantics and cognition. Moreover, while the realist view has ways of accommodating the representationalist insights of DRT (Lewis 1979; Thomason 1990; Stalnaker 1998), it remains unclear how “computational” semantics can account for the key data for the realist view: cases where we judge interlocutors to be ignorant about aspects of meaning in their native language (Kripke 1972; Putnam 1975; Stalnaker 1979; Williamson 1994).. (shrink)

Metaphor is a pervasive and significant feature of language. We use metaphor to talk about the world in familiar and innovative ways, and in contexts ranging from everyday conversation to literature and scientific theorizing. However, metaphor poses serious challenges for standard philosophical theories of meaning, because it straddles so many important boundaries: between language and thought, between semantics and pragmatics, between rational communication and mere causal association. ;In this dissertation, I develop a pragmatic theory of metaphorical utterances which reconciles two (...) apparently incompatible intuitions. The first is that metaphors are vehicles for undertaking speech acts with a propositional content distinct from their conventional sentence meaning. The second is that metaphors are tools for inducing the essentially non-propositional effect of 'seeing things in a new light' or under a new aspect. These intuitions seem to be incompatible because it is assumed that only one can capture the essential function of metaphor. I propose instead that non-propositional 'seeing-as' or aspectual thought serves as the means by which speakers intend to accomplish their end of communicating content. This does not imply that speakers are not interested in and even committed to the effects of aspectual thought as well, only that it is not their sole, ultimate intention. ;In order to substantiate this proposal about how metaphor works, I develop an account of the psychological structures on which aspectual thought operates and the changes it engenders; I then show how the content of the speaker's intended speech act is determined by the aspect the sentence generates. By bringing propositional content and non-propositional aspectual thought together in this way, my account can treat the full range of metaphors, from 'ordinary' to 'poetic', within a unified theory. Armed with this account, we have the explanatory resources necessary to acknowledge both that ordinary conversational metaphors are efficient and sometimes essential vehicles for communicating determinate propositional contents, and also that rich, poetic metaphors are invitations to an open-ended contemplation of the subject under discussion. These apparently very different effects turn out to be manifestations of the same basic process of comprehension. (shrink)