Search results for 'Bilge Say' (try it on Scholar)

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  1. Bilge Say & Varol Akman (1997). Current Approaches to Punctuation in Computational Linguistics. Philosophical Explorations.score: 240.0
    Some recent studies in computational linguistics have aimed to take advantage of various cues presented by punctuation marks. This short survey is intended to summarise these research efforts and additionally, to outline a current perspective for the usage and functions of punctuation marks. We conclude by presenting an information-based framework for punctuation, influenced by treatments of several related phenomena in computational linguistics.
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  2. Steven E. Kaplan, Janet A. Samuels & Jeffrey Cohen (forthcoming). An Examination of the Effect of CEO Social Ties and CEO Reputation on Nonprofessional Investors' Say-on-Pay Judgments. Journal of Business Ethics.score: 21.0
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  3. Richard J. Arneson, The Supposed Right to a Democratic Say.score: 18.0
    Democratic instrumentalism is the combination of two ideas. One is instrumentalism regarding political arrangements: the form of government that ought to be instituted and sustained in a political society is the one the consequences of whose operation would be better than those of any feasible alternative. The second idea is the claim that under modern conditions democratic political institutions would be best according to the instrumentalist norm and ought to be established. “Democratic instrumentalism” is not a catchy political slogan apt (...)
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  4. Charlie Kurth (2013). What Do Our Critical Practices Say About the Nature of Morality? Philosophical Studies 166 (1):45-64.score: 18.0
    A prominent argument for moral realism notes that we are inclined to accept realism in science because scientific inquiry supports a robust set of critical practices—error, improvement, explanation, and the like. It then argues that because morality displays a comparable set of critical practices, a claim to moral realism is just as warranted as a claim to scientific realism. But the argument is only as strong as its central analogy—and here there is trouble. If the analogy between the critical practices (...)
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  5. John MacFarlane (2000). What Does It Mean to Say That Logic is Formal? Dissertation, University of Pittsburghscore: 18.0
    Much philosophy of logic is shaped, explicitly or implicitly, by the thought that logic is distinctively formal and abstracts from material content. The distinction between formal and material does not appear to coincide with the more familiar contrasts between a priori and empirical, necessary and contingent, analytic and synthetic—indeed, it is often invoked to explain these. Nor, it turns out, can it be explained by appeal to schematic inference patterns, syntactic rules, or grammar. What does it mean, then, to say (...)
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  6. Jacob Beck (2013). Why We Can't Say What Animals Think. Philosophical Psychology 26 (4):520–546.score: 18.0
    Realists about animal cognition confront a puzzle. If animals have real, contentful cognitive states, why can’t anyone say precisely what the contents of those states are? I consider several possible resolutions to this puzzle that are open to realists, and argue that the best of these is likely to appeal to differences in the format of animal cognition and human language.
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  7. Peter Milne (2007). On Gödel Sentences and What They Say. Philosophia Mathematica 15 (2):193-226.score: 18.0
    Proofs of Gödel's First Incompleteness Theorem are often accompanied by claims such as that the gödel sentence constructed in the course of the proof says of itself that it is unprovable and that it is true. The validity of such claims depends closely on how the sentence is constructed. Only by tightly constraining the means of construction can one obtain gödel sentences of which it is correct, without further ado, to say that they say of themselves that they are unprovable (...)
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  8. Joshua Rasmussen (2012). Presentists May Say Goodbye to A-Properties. Analysis 72 (2):270-276.score: 18.0
    Philosophers of time say that if presentism is true (i.e. if reality is comprised solely of presently existing things), then a complete description of reality must contain tensed terms, such as ‘was’, ‘presently is’ and ‘will be’. I counter this viewpoint by explaining how the presentist may de-tense our talk about times. I argue, furthermore, that, since the A-theory of time denies the success of any such de-tensing strategy, presentism is not a version of the A-theory – contrary to the (...)
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  9. Luca Baptista (2014). Say What? On Grice On What Is Said. European Journal of Philosophy 22 (1):1-19.score: 18.0
    : In this paper I argue that there is a very important, though often neglected, dissimilarity between the two Gricean conceptions of ‘what is said’: the one presented in his William James Lectures and the one sketched in the ‘Retrospective Epilogue’ to his book Studies in the Way of Words. The main problem lies with the idea of speakers' commitment to what they say and how this is to be related to the conventional, or standard, meaning of the sentences uttered (...)
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  10. Adrian Brasoveanu & Donka F. Farkas, Say Reports, Assertion Events and Meaning Dimensions.score: 18.0
    In this paper, we study the parameters that come into play when assessing the truth conditions of say reports and contrast them with belief attributions. We argue that these conditions are sensitive in intricate ways to the connection between the interpretation of the complement of say and the properties of the reported speech act. There are three general areas this exercise is relevant to, besides the immediate issue of understanding the meaning of say: (i) the discussion shows the need to (...)
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  11. Jerry A. Fodor & Jerrold J. Katz (1963). The Availability of What We Say. Philosophical Review 72 (1):57-71.score: 18.0
    Fodor and katz criticize cavell's position on the relation between ordinary language philosophy and empirical investigations of ordinary language, In "must we mean what we say?," _inquiry, Volume 1, Pages 172-212, And "the availability of wittgenstein's later philosophy," "philosophical review", Volume 71, Pages 67-93. Cavell holds that disagreements between ordinary language philosophers over grammar and semantics are in no sense empirical. Fodor and katz show that ordinary language philosophers are engaged in empirical investigation. (staff).
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  12. Stanley Bates & Ted Cohen (1972). More on What We Say. Metaphilosophy 3 (1):1–24.score: 18.0
    This article consists of two important parts. The first is a specific defense of some of the central claims made by stanley cavell in "must we mean what we say" against the criticisms of fodor and katz in "the availability of what we say." the major issue concerns the question of whether evidence of some sort is needed to support a claim by a native speaker about what we mean when we say something. Further speculations on this topic occupy the (...)
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  13. Edward James (2012). Too Soon to Say. Philosophy 87 (03):421-442.score: 18.0
    (1) Rupert Read charges that Rawls culpably overlooks the politicized Euthyphro: Do we accept our political perspective because it is right or is it right because we accept it? (2) This charge brings up the question of the deficiency dilemma: Do others disagree with us because of our failures or theirs? —where the two dilemmas appear to be independent of each other and lead to the questions of the logic of deficiency, moral epistemic deficiency, epistemic peers, and the hardness of (...)
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  14. Herman Tennessen (1959). What Should We Say? Inquiry 2 (1-4):265 – 290.score: 18.0
    Preliminary summaries of a few empirio?semantical investigations1 concerning such sentences as: can we say x, should we ever (ordinarily) say x, x is self?evident (tautological, contradictory, nonsensical), P does not know what be is talking about, x is voluntary (involuntary) and: that is no excuse.
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  15. Shirley Darcus Sullivan (1995). Psychological and Ethical Ideas: What Early Greeks Say. E.J. Brill.score: 18.0
    This book describes what early Greek poets and philosophers say about certain ideas of the Archaic Age, namely "psychological activity," "soul," "excellence," ...
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  16. Susan B. Rubin (1998). When Doctors Say No: The Battleground of Medical Futility. Indiana University Press.score: 18.0
    Who should decide? In When Doctors Say No, philosopher and bioethicist Rubin examines this controversial issue.
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  17. Peter Gratton (2011). What More Is There to Say? Revisiting Agamben's Depiction of Homo Sacer. The European Legacy 16 (5):599 - 613.score: 18.0
    This article argues that Agamben's ?paradigmatic method? leads to particular choices in his depiction of the figure of the homo sacer. Reviewing this project also suggests that there's more to history?the example given is the story of homo sacer?than Agamben's method would ever leave us to say. In other words, there are still resources in the tradition for something new, and thus there is much more left to say about its legacies.
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  18. Bert Hamminga (2005). The Pozna View: How to Mean What You Say. Poznan Studies in the Philosophy of the Sciences and the Humanities 88 (1):129-140.score: 18.0
    The Pozna view is about the logical structure of theories, about what such theories claim and how rationally to judge and improve them. In the context of this volume it is relevant to explore what the Pozna view and the African ideas about knowledge have to say about one another.
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  19. Alan L. T. Paterson (2002). Does Hegel Have Anything to Say to Modern Mathematical Philosophy? Idealistic Studies 32 (2):143-158.score: 18.0
    This paper argues that Hegel has much to say to modern mathematical philosophy, although the Hegelian perspective needs to be substantially developed to incorporate within it the extensive advances in post-Hegelian mathematics and its logic. Key to that perspective is the self-referential character of the fundamental concepts of philosophy. The Hegelian approach provides a framework for answering the philosophical problems, discussed by Kurt Gödel in his paper on Bertrand Russell, which arise out of the existence in mathematics of self-referential, non-constructive (...)
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  20. Louis Quéré (2012). Is There Any Good Reason to Say Goodbye to “Ethnomethodology”? Human Studies 35 (2):305-325.score: 18.0
    This paper is an essay about Harold Garfinkel's heritage. It outlines a response to Eric Livingston's proposal to say goodbye to ethnomethodology as pertaining to the sociological tradition; and it rejects part of Melvin Pollner's diagnosis about the changes occurred in ethnomethodological working. If it agrees with Pollner about the idea that something of the initial ethnomethodology's program has been left aside after the "work studies" turn, it asserts that such a turn has nonetheless made possible authentic discoveries. So the (...)
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  21. Anfinn Stigen (1960). What Does Mr. Tennessen Mean, and What Should I Say? Inquiry 3 (1-4):180 – 184.score: 18.0
    Referring to Professor Tennessen's article “What Should We Say?”; (Inquiry, vol. 2 (1959), pp. 265-90), Mr. Stigen argues that Tennessen fails to distinguish between the speech situation of the speaker and that of the interpreter. He therefore, according to Stigen, confuses the problems relevant to each of them and frequently treats problems of “What should I say?”; with considerations relevant only to interpreters, whose proper question is “What does he mean?”;, and vice versa. Among other mistakes, according to Stigen, this (...)
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  22. Noam Chomsky, "What We Say Goes": The Middle East in the New World Order.score: 18.0
    A standard response is that we live in "an era full of promise," "one of those rare transforming moments in history" (James Baker). The United States "has a new credibility," the President announced, and dictators and tyrants everywhere know "that what we say goes." George Bush is "at the height of his powers" and "has made very clear that he wants to breathe light into that hypothetical creature, the Middle East peace process" (Anthony Lewis). So (...)
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  23. Webster Ken (2013). What Might We Say About a Circular Economy? Some Temptations to Avoid If Possible. World Futures 69 (7-8):542-554.score: 18.0
    (2013). What Might We Say about a Circular Economy? Some Temptations to Avoid if Possible. World Futures: Vol. 69, Reclaiming Free Enterprise: The Scientific and Human Story, pp. 542-554.
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  24. Wenqing Zhao (2014). Is Contemporary Chinese Society Inhumane? What Mencius and Empirical Psychology Have to Say. Dao: A Journal of Comparative Philosophy 13 (3):343-360.score: 18.0
    This essay discusses the tragic news story of a Chinese toddler, Xiao Yueyue 小悅悅, in light of Mencius’ ethical philosophy and modern studies of moral psychology, which help in understanding the problem of passive bystanders that has long vexed the Chinese public. Mencius never said that every person would act to help when a child is in danger; he did not even say that people would feel sympathetic for every child in a real life dangerous situation. He simply asserted the (...)
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  25. Reed Richter (2002). What Science Can and Cannot Say: The Problems with Methodological Naturalism. Reports of the National Center for Science Education 22 (Jan-Apr 2002):18-22.score: 18.0
    This paper rejects a view of science called "methodological naturalism." -/- According to many defenders of mainstream science and Darwinian evolution, anti-evolution critics--creationists and intelligent design proponents--are conceptually and epistemologically confusing science and religion, a supernatural view of world. These defenders of evolution contend that doing science requires adhering to a methodology that is strictly and essentially naturalistic: science is essentially committed to "methodological naturalism" and assumes that all the phenomena it investigates are entirely natural and consistent with the laws (...)
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  26. Delia Belleri (forthcoming). You Can Say What You Think: Vindicating the Effability of Our Thoughts. Synthese:1-20.score: 18.0
    The thesis of Ineffability has it that no proposition can be fully expressed by a sentence, this meaning that no sentence-type, or even sentence-token whose indexicality and ambiguities have been resolved, can fully encode a proposition. The thesis of the propositionality of thoughts has it that thoughts are propositional. An implication of the joint endorsement of these two theses is that thoughts are ineffable. The aim of this paper is to argue that this is not the case: there are effable (...)
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  27. Kevin Hart (2004). The Right to Say Everything. The European Legacy 9 (1):7-17.score: 18.0
    Can one say everything? Does one have the right to say everything? This essay distinguishes these two questions, and seeks to clarify them with reference to two French writers for whom the questions are central: Maurice Blanchot and Jacques Derrida. Blanchot considers the questions with respect to the Marquis de Sade and Louis?René des Fore?ts. For Blanchot, the right to say everything is not supported by an appeal to the integrity of the self; rather, it is linked to a kenosis (...)
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  28. Aidan Nichols (2001). Say It is Pentecost: A Guide Through Balthasar's Logic. Catholic University of America Press.score: 18.0
    Say It Is Pentecost completes Aidan Nichols's presentation of the great theological trilogy of Hans Urs von Balthasar.
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  29. Bethany Spielman (2010). The Pitfalls of Misreading: What Does “Industry Funding of Medical Education” Actually Say? American Journal of Bioethics 10 (1):24-25.score: 18.0
    (2010). The Pitfalls of Misreading: What Does “Industry Funding of Medical Education” Actually Say? The American Journal of Bioethics: Vol. 10, No. 1, pp. 24-25.
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  30. Richard Whatmore (1998). The Political Economy of Jean-Baptiste Say's Republicanism. History of Political Thought 19 (3):439-456.score: 18.0
    Orthodoxy maintains that Jean-Baptiste Say was a liberal political economist and the French disciple of Adam Smith. This article seeks to question such an interpretation through an examination of Say's early writings, and especially the first edition of his famous Traite d'economie politique (Paris, 1803). It is shown that Say was a passionate republican in the 1790s, but a republican of a particular kind. Through the influence of the radical Genevan exile Etienne Claviere, Say became convinced that only a republican (...)
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  31. Kent Bach (2001). You Don't Say? Synthese 128 (1-2):15--44.score: 16.0
    This paper defends a purely semantic notionof what is said against various recent objections. Theobjections each cite some sort of linguistic,psychological, or epistemological fact that issupposed to show that on any viable notion of what aspeaker says in uttering a sentence, there ispragmatic intrusion into what is said. Relying on amodified version of Grice's notion, on which what issaid must be a projection of the syntax of the utteredsentence, I argue that a purely semantic notion isneeded to account for the (...)
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  32. Alexei Angelides (2012). Carnap's 1934 Objections to Wittgenstein's Say/Show Distinction. Erkenntnis 76 (2):147-169.score: 16.0
    In sections 18 and 73 of Carnap’s Logical Syntax of Language , Carnap famously presents what he understands to be decisive objections to Wittgenstein’s Tractarian distinction between saying and showing. However, Carnap has been criticized in recent literature for severely misinterpreting that distinction. Against this criticism it is argued that Carnap reads that distinction as applying to two distinct classes of expressions ( Unsinn and sinnlos ) that he holds to emerge from his reading of Tractatus 4.1212 and related Tractarian (...)
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  33. Noam Chomsky, There is Much More to Say.score: 16.0
    That was followed but a deluge of reactions from all over the world. It is far from a scientific sample of course, but nevertheless, the tendencies may be of some interest. Overwhelmingly, those from the “third world†were on the order of “thanks for saying what we think.†There were similar ones from the US, but many others were infuriated, often virtually hysterical, with almost no relation to the actual content of the posted form letter. That was true in particular (...)
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  34. Olaf L. Mueller (2003). Can They Say What They Want? A Transcendental Argument Against Utilitarianism. Southern Journal of Philosophy 41 (2):241-259.score: 16.0
    Let us imagine an ideal ethical agent, i.e., an agent who (i) holds a certain ethical theory, (ii) has all factual knowledge needed for determining which action among those open to her is right and which is wrong, according to her theory, and who (iii) is ideally motivated to really do whatever her ethical theory demands her to do. If we grant that the notions of omniscience and ideal motivation both make sense, we may ask: Could there possibly be an (...)
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  35. Stefano Predelli (2007). What to Say on What is Said. In María José Frápolli (ed.), Saying, Meaning and Referring: Essays on François Recanati's Philosophy of Language. Palgrave Macmillan.score: 16.0
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  36. David Auerbach (1992). How to Say Things with Formalisms. In Michael Detlefsen (ed.), Proof, logic, and formalization. Routledge. 77--93.score: 15.0
  37. Adam M. Croom (2008). Racial Epithets: What We Say and Mean by Them. Dialogue 51:34-45.score: 15.0
    Racial epithets are terms used to characterize people on the basis of their race, and are often used to harm the people that they target. But what do racial epithets mean, and how do they work to harm in the way that they do? In this essay I set out to answer these questions by offering a pragmatic view of racial epithets, while contrasting my position with Christopher Hom's semantic view.
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  38. Daniel C. Dennett (1978). On Giving Libertarians What They Say They Want. In Brainstorms. MIT Press.score: 15.0
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  39. Nicholas C. Burbules & Richard Smith (2005). 'What It Makes Sense to Say': Wittgenstein, Rule-Following and the Nature of Education. Educational Philosophy and Theory 37 (3):425–430.score: 15.0
  40. Dan Demetriou (forthcoming). What Should Realists Say About Honor Cultures? Ethical Theory and Moral Practice:1-19.score: 15.0
    Richard Nisbett and Dov Cohen’s (1996) influential account of “cultures of honor” speculates that honor norms are a socially-adaptive deterrence strategy. This theory has been appealed to by multiple empirically-minded philosophers, and plays an important role in John Doris and Alexandra Plakias’ (2008) antirealist argument from disagreement. In this essay, I raise four objections to the Nisbett-Cohen deterrence thesis, and offer another theory of honor in its place that sees honor as an agonistic normative system regulating prestige competitions. Since my (...)
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  41. Corey Brettschneider (2010). When the State Speaks, What Should It Say? The Dilemmas of Freedom of Expression and Democratic Persuasion. Perspectives on Politics 8 (4):1005-1019.score: 15.0
    Hate groups are often thought to reveal a paradox in liberal thinking. On the one hand, such groups challenge the very foundations of liberal thought, including core values of equality and freedom. On the other hand, these same values underlie the rights such as freedom of expression and association that protect hate groups. Thus a liberal democratic state that extends those protections to such groups in the name of value neutrality and freedom of expression may be thought to be undermining (...)
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  42. Ursula Coope (2001). Why Does Aristotle Say That There is No Time Without Change? Proceedings of the Aristotelian Society 101 (3):359–367.score: 15.0
  43. Nathan Hanna (2008). Say What? A Critique of Expressive Retributivism. Law and Philosophy 27 (2):123-150.score: 15.0
    Some philosophers think that the challenge of justifying punishment can be met by a theory that emphasizes the expressive character of punishment. A particular type of theories of this sort - call it Expressive Retributivism [ER] - combines retributivist and expressivist considerations. These theories are retributivist since they justify punishment as an intrinsically appropriate response to wrongdoing, as something wrongdoers deserve, but the expressivist element in these theories seeks to correct for the traditional obscurity of retributivism. Retributivists often rely on (...)
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  44. Antony Eagle, Can We Read Metaphysics Off Physics? Or, What Presentists Should Say About Str.score: 15.0
    What is metaphysics? I’m not going to offer a definition. But work on ontology, causation, persistence, time, and necessity should surely count. Ladyman (2007) distinguishes ‘naturalistic’ from ‘autonomous’ metaphysics. The former is work on these metaphysical topics guided by best current science; the latter, metaphysics done ‘from the armchair’, or at least, done primarily using arguments and techniques not drawn from the empirical sciences most closely associated with their topic (so perhaps using the tools of logic and formal semantics, not (...)
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  45. Matthew Weiner (2005). Must We Know What We Say? Philosophical Review 114 (2):227-251.score: 15.0
    The knowledge account of assertion holds that it is improper to assert that p unless the speaker knows that p. This paper argues against the knowledge account of assertion; there is no general norm that the speaker must know what she asserts. I argue that there are cases in which it can be entirely proper to assert something that you do not know. In addition, it is possible to explain the cases that motivate the knowledge account by postulating a general (...)
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  46. Daniel Z. Korman (2006). What Externalists Should Say About Dry Earth. Journal of Philosophy 103 (10):503-520.score: 15.0
    Dry earth seems to its inhabitants (our intrinsic duplicates) just as earth seems to us, that is, it seems to them as though there are rivers and lakes and a clear, odorless liquid flowing from their faucets. But, in fact, this is an illusion; there is no such liquid anywhere on the planet. I address two objections to externalism concerning the nature of the concept that is expressed by the word 'water' in the mouths of the inhabitants of dry earth. (...)
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  47. Stanley Cavell (1958). Must We Mean What We Say? Inquiry 1 (1-4):172 – 212.score: 15.0
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  48. Michael Dummett (2002). ‘Yes’, ‘No’ and ‘Can't Say’. Mind 111 (442):289-296.score: 15.0
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