The theme of Aesthetics in Present Future concerns the new chances the arts have and the deep changes they are undergoing, due to the new media, and the digital world in which we are growingly immersed. That this world is to be understood from an aesthetic point of view, become clear if we think of how much of what we produce, and observe and study is offered through images in particular and perceptual means in general.

1. Philosophical arguments (Schweikard & Schmid, 2013) and empirical evidence (Tomasello, Carpenter, Call, Behne, & Moll, 2005) support the idea that the capacity to engage in joint actions is a ke...

In this paper, I try to expatiate on the poetic function of language on the basis of considerations by Jakobson and Waugh. I try to bring in the consideration that pragmatics plays an important role in elucidating the poetic function of language. Contextualism allows us to interpret a poem: referents must be fixed or need not be fixed due to the requirements of the discourse; citations are brought in through pragmatic ways; polyphony is achieved by taking into account the context (...) of previous analyses of a poetic text; the vicinity of a certain word, or concept or line is likely to affect the interpretation of a certain expression; the poetic text can take different forms, from graffiti to discourse at the market place, to discourse between lovers. All these forms of poetic text would not exist if the notion of poetry did not include the idea of semantic/pragmatic compression which is matched, in interpretation, by expansions. (shrink)

Explicatures are not cancellable. Theoretical considerations.

Kalisch et al. argue that appraisal and reappraisal are key mechanisms promoting resilience; however, experimental findings seem to contradict this simplistic view. We argue that a deeper look at affective neuroscience may provide complementary and stronger evidence on how emotional reactivity and emotion regulation may affect resilience.

What kind of reality is legal reality, how is it created, and what are its a priori foundations? These are the central questions asked by the early phenomenologists who took interest in social ontology and law. While Reinach represents the well-known “realist” approach to phenomenology of law, Felix Kaufmann and Fritz Schreier belonged to the “positivist” “Vienna School of Jurisprudence,” combining Hans Kelsen’s Pure Theory of Law with Edmund Husserl’s phenomenology—and thereby challenging Reinach’s views on how legal reality and the (...) legal a priori were to be conceived. This paper addresses the controversy between these positivist and realist approaches to phenomenology of law, with the goal of introducing the lesser known theories of Kaufmann and Schreier. The special focus on their critique of Reinach’s outline should give us an overview of their positions vis-à-vis the basic and a priori elements of which legal reality consists and the role that phenomenology plays in analyzing them. There is one general tendency to be noted: While the phenomenological legal positivists see the root of legal reality in an act of interpretation according to a “normative scheme of interpretation,” Reinach locates the roots of legal reality in social interaction and argues for the existence of entities independent of any interpretation. (shrink)

Relationship between default semantics and modularity of mind (in particular mind reading through the principle of Relevance).

Although the role of emotion in socioeconomic decision making is increasingly recognised, the impact of specific emotional disorders, such as anxiety disorders, on these decisions has been surprisingly neglected. Twenty anxious patients and twenty matched controls completed a commonly used socioeconomic task (the Ultimatum Game), in which they had to accept or reject monetary offers from other players. Anxious patients accepted significantly more unfair offers than controls. We discuss the implications of these findings in light of recent models of anxiety, (...) in particular the importance of interpersonal factors and assertiveness in an integrated model of decision making. Finally, we were able to show that pharmacological serotonin used to treat anxious symptomatology tended to normalise decision making, further confirming and extending the role of serotonin in co-operation, prosocial behaviour, and social decision making. These results show, for the first time, a different pattern of socioeconomic behaviour in anxiety disordered patients, in addition to the known memory, attentional and emotional biases that are part of this pathological condition. (shrink)

In this paper, I explore Bach’s idea (Bach, 2000) that null appositives, intended as expanded qua-clauses, can resolve the puzzles of belief reports. These puzzles are crucial in understanding the semantics and pragmatics of belief reports and are presented in a section. I propose that Bach’s strategy is not only a way of dealing with puzzles, but also an ideal way of dealing with belief reports. I argue that even simple unproblematic cases of belief reports are cases of pragmatic intrusion, (...) involving null appositives, or to use the words of Bach, ‘qua-clauses’. The main difference between my pragmatic approach and the one by Salmon (1986) is that this author uses the notion of conversational implicature, whereas I use the notion of pragmatic intrusion and explicature. From my point of view, statements such as ‘‘John believes that Cicero is clever’’ and ‘‘John believes that Tully is clever’’ have got distinct truth-values. In other words, I claim that belief reports in the default case illuminate the hearer on the mental life of the believer, that includes specific modes of presentation of the referents talked about. Furthermore, while in the other pragmatic approaches, it is mysterious how a mode of presentation is assumed to be the main filter of the believer’s mental life, here I provide an explanatory account in terms of relevance, cognitive effects, and processing efforts. The most important part of the paper is devoted to showing that null appositives are required, in the case of belief reports, to explain certain anaphoric effects, which would otherwise be mysterious. My examples show that null appositives are not necessitated at logical form, but only at the level of the explicature, in line with the standard assumptions by Carston and Recanati on pragmatic intrusion. I develop a potentially useful analysis of belief reports by exploiting syntactic and semantic considerations on presuppositional clitics in Romance. (shrink)

Within the author’s long-term project of updating John Rawls’s paradigm of “political liberalism” to a historical context different from the original one, this paper focuses on how political liberalism can help us understand populism and help liberal democracy survive the populist upsurge. In the first section, political liberalism is argued to be of help in directing our attention to three constitutive aspects of all sorts of populism: the conflation of “the people” with the electorate and the electorate with the nation, (...) the attribution of constituent power to the electorate, and a penchant for so-called “justified intolerance.” In the second section, enfeebled democracies and postliberal democracies are discussed as two distinctly dangerous outcomes of populist contagion. Finally, in the third section the containment of populism is argued to require targeting the socioeconomic factors undergirding the populist upsurge and the jettisoni... (shrink)

Based on a qualitative study about expert musicianship, this paper distinguishes three ways of interacting by putting them in relation to the sense of agency. Following Pacherie, it highlights that the phenomenology of shared agency undergoes a drastic transformation when musicians establish a sense of we-agency. In particular, the musicians conceive of the performance as one single action towards which they experience an epistemic privileged access. The implications of these results for a theory of collective intentionality are discussed by addressing (...) two general questions: When several individuals share an intention, does this fact secure plural self-knowledge? And is it possible to have non-observational knowledge about a collective action? It is claimed that the results drawn from the study about expert musicianship supports negative answers to both questions. (shrink)

Analysis of Barack Obama's rhetorical strategies.

In a recent paper, Thomas Szanto develops an account of hatred, according to which the target of this attitude, paradigmatically, is a representative of a group or a class. On this account, hatred overgeneralises its target, has a blurred affective focus, is co-constituted by an outgroup/ingroup distinction, and is accompanied by a commitment for the subject to stick to the hostile attitude. While this description captures an important form of hatred, this paper claims that it does not do justice to (...) the paradigmatic cases of this attitude. The paper puts forward a “singularist” view of hatred, the core idea of which is that, in its simpler form, hatred is to aversively target the other qua this individual person, where the adverb “aversively” expresses the subject’s desire for the target to be annihilated. The conclusion develops some general considerations on the distinction between paradigmatic and marginal instances of an attitude by highlighting its importance for the study of affective phenomena. (shrink)

Explicatures are not cancellable. Theoretical considerations.

'de se' attitudes and pragmatic intrusion. A critique of Higginbotham (2003).

When you and I share an experience, each of us lives through a we-experience. The paper claims that we-experiences have unique phenomenality and structure. First, we-experiences’ phenomenality is characterised by the fact that they feel like ours to their subject. This specific phenomenality is contended to derive from the way these experiences self-represent: a we-experience exemplifies us-ness or togetherness because it self-represents as mine qua ours. Second, living through a we-experience together with somebody else is not to have this experience (...) in parallel with the experience of the other. Rather, the paper argues that a we-experience is partly co-constituted by the experience of the other. After offering an account of the phenomenality and constitution of we-experiences, which traces these two elements back to the subject’s self-understanding as a group member, the paper argues for the claim that an experience’s for-us-ness is committal to this experience being co-constituted by another we-experience. (shrink)

Based on a qualitative study about expert musicianship, this paper distinguishes three ways of interacting by putting them in relation to the sense of agency. Following Pacherie, it highlights that the phenomenology of shared agency undergoes a drastic transformation when musicians establish a sense of we-agency. In particular, the musicians conceive of the performance as one single action towards which they experience an epistemic privileged access. The implications of these results for a theory of collective intentionality are discussed by addressing (...) two general questions: When several individuals share an intention, does this fact secure plural self-knowledge? And is it possible to have non-observational knowledge about a collective action? It is claimed that the results drawn from the study about expert musicianship supports negative answers to both questions. (shrink)

In this chapter I deal with indirect reports in terms of language games. I try to make connections between the theory of language games and the theory of indirect reports, in the light of the issue of clues and cues. Indirect reports are based on an interplay of voices. The voice of the reporter must allow hearers to ‘reconstruct’ the voice of the reported speaker. Ideally, it must be possible to separate the reporter’s voice from that of the reported speaker. (...) When we analyze the language game of indirect reporting, we ideally want to establish which parts belong to the primary voice and which parts belong to the reporter’s voice. In this paper I apply considerations on language games by Dascal et al. and I explore the dialectics between abstract pragmatics principles and considerations about situated uses that are sensitive to cues and clues. (shrink)

This volume addresses the intriguing issue of indirect reports from an interdisciplinary perspective. The contributors include philosophers, theoretical linguists, socio-pragmaticians, and cognitive scientists. The book is divided into four sections following the provenance of the authors. Combining the voices from leading and emerging authors in the field, it offers a detailed picture of indirect reports in the world’s languages and their significance for theoretical linguistics. Building on the previous book on indirect reports in this series, this volume adds an empirical (...) and cross-linguistic approach that covers an impressive range of languages, such as Cantonese, Japanese, Hebrew, Persian, Dutch, Spanish, Catalan, Armenian, Italian, English, Hungarian, German, Rumanian, and Basque. (shrink)

When you and I share an experience, each of us lives through a we-experience. The paper claims that we-experiences have unique phenomenality and structure. First, we-experiences’ phenomenality is characterised by the fact that they feel like ours to their subject. This specific phenomenality is contended to derive from the way these experiences self-represent: a we-experience exemplifies us-ness or togetherness because it self-represents as mine qua ours. Second, living through a we-experience together with somebody else is not to have this experience (...) in parallel with the experience of the other. Rather, the paper argues that a we-experience is partly co-constituted by the experience of the other. After offering an account of the phenomenality and constitution of we-experiences, which traces these two elements back to the subject’s self-understanding as a group member, the paper argues for the claim that an experience’s for-us-ness is committal to this experience being co-constituted by another we-experience. (shrink)

The chapter contextualizes and reconstructs Walther’s theory of social acts. In her view a given act qualifies as social if it is performed in the name of or on behalf of a community. Interestingly, Walther’s understanding of that notion is patently at odds with the idea of a social act originally propounded by Reinach. According to Reinach, an act is social if it “addresses” other persons and if it, for its success, requires them to grasp it. We claim that to (...) explain Walther’s reconfiguration of this concept, one has to look into the use that Husserl makes of it. Husserl adopts this idea from Reinach to tackle a problem that is not discussed by the latter. This is the problem of how communities, by means of social acts, are “constituted” in consciousness. Walther shares with Husserl the concern about the constitution of communities and her radical revision of Reinach’s idea is presented as an attempt to offer an alternative solution to Husserl’s problem. (shrink)

This study on the contemporary relevance of Rousseau’s ethical and social thought, the “ethic of authenticity,” responds to the tensions of modern morality and rivals the answers generated by the more mainstream tradition of the “ethic of autonomy.”.

Within emotion theory, envy is generally portrayed as an antisocial emotion because the relation between the envier and the rival is thought to be purely antagonistic. This paper resists this view by arguing that envy presupposes a sense of us. First, we claim that hostile envy is triggered by the envier's sense of impotence combined with her perception that an equality principle has been violated. Second, we introduce the notion of â hetero-induced self-conscious emotionsâ by focusing on the paradigmatic cases (...) of being ashamed or proud of somebody else. We describe envy as a hetero-induced self-conscious emotion by arguing that the impotence felt by the subject grounds the emotion's self-reflexivity and that the rival impacts the subject's self-assessment because the rival is framed by the subject as an in-group member. Finally, we elaborate on the asset at stake in envy. We contend that this is esteem recognition: The envier covets the esteem that her reference group accords to the rival. Because, in envy, the subject conceives of herself as member of a group to which the other is also understood to belong, we conclude that envy is a social emotion insofar as it presupposes a sense of us. (shrink)

The dominant conception of delusion in psychiatry (in textbooks, research papers, diagnostic manuals, etc.) is predominantly epistemic. Delusions are almost always characterized in terms of their epistemic defects, i.e., defects with respect to evidence, reasoning, judgment, etc. However, there is an individualistic bias in the epistemic conception; the alleged epistemic defects and abnormalities in delusions relate to individualistic epistemic processes rather than social epistemic processes. We endorse the social epistemological turn in recent philosophical epistemology, and claim that a corresponding turn (...) is needed in the study of delusions. It is a turn from the (purely) individualistic conception, which characterizes delusions only by individualistic epistemic defects and abnormalities, to the (partially) social epistemic conception, which characterizes delusions by individualistic as well as social epistemic defects and abnormalities. This paper is intended as an initial step toward such a social epistemological turn. In particular, we will develop a new model of the development of delusions according to which testimonial abnormalities, including testimonial isolation and testimonial discount, are a causal factor in the development of delusions. (shrink)

In this study, we analyse the notion of “differential heterogenesis” proposed by Deleuze and Guattari on a morphogenetic perspective. We propose a mathematical framework to envisage the emergence of singular forms from the assemblages of heterogeneous operators. In opposition to the kind of differential calculus that is usually adopted in mathematical-physical modelling, which tends to assume a homogeneous differential equation applied to an entire homogeneous region, heterogenesis allows differential constraints of qualitatively different kinds in different points of space and time. (...) These constraints can then change in time, opening the possibility for new kinds of differential dynamics and the emergence of distinct entities and forms. Formally, we show that operators with different phase spaces can be assembled on the basis of a result of Rothschild & Stein (1976. Hypoelliptic differential operators and nilpotent groups. Acta Mathematica 137. 247–320). Furthermore, operators with different dynamics can be assembled by means of a partition of the unit.After stating the concept of differential heterogenesis in terms of contemporary mathematics, we show that this construction sheds light on the constitution of the semiotic function. In fact, both the Merleau-Pontian and the Deleuzian approaches share a common conceptualisation of the semiotic function and its emergence in terms of amorphodynamics of heterogeneous assemblages with a divergent actualisation. This divergent actualisation allows the co-constitution of various expression and content planes. Finally, we show that the divergent actualisation can be interpreted as the directions of principal eigenvectors of the actualized flow. (shrink)

Self-conscious emotions such as shame and pride are emotions that typically focus on the self of the person who feels them. In other words, the intentional object of these emotions is assumed to be the subject that experiences them. Many reasons speak in its favor and yet this account seems to leave a question open: how to cash out those cases in which one genuinely feels ashamed or proud of what someone else does? This paper contends that such cases do (...) not necessarily challenge the idea that shame and pride are about the emoting subject. Rather, we claim that some of the most paradigmatic scenarios of shame and pride induced by others can be accommodated by taking seriously the consideration that, in such cases, the subject “group-identifies” with the other. This is the idea that, in feeling these forms of shame or pride, the subject is conceiving of herself as a member of the same group as the subject acting shamefully or in an admirable way. In other words, these peculiar emotive responses are elicited in the subject insofar as, and to the extent that, she is (or sees herself as being) a member of a group – the group to which those who act shamefully or admirably also belong. By looking into the way in which the notion of group identification can allow for an account of hetero-induced shame and pride, this paper attempts to achieve a sort of mutual enlightenment that brings to light not only an important and generally neglected form of self-conscious emotions, but also relevant features of group identification. In particular, it generates evidence for the idea that group identification is a psychological process that the subject does not have to carry out intentionally in the sense that it is not necessarily triggered by the subject’s conative states like desires or intentions. (shrink)

This paper pursues two main aims. First, it distinguishes two kinds of improvisation: expert and inexpert. Expert improvisation is a (usually artistic) practice that the agent consciously sets as their goal and is evaluated according to (usually artistic) standards of improvisation. Inexpert improvisation, by contrast, supports and structures the agent’s action as it moves them towards their (usually everyday life) goals and is evaluated on its success leading the agent to the achievement of those goals. The second aim is to (...) describe inexpert improvisation as a robustly distributed affair, one that involves the ongoing integration of embodied practices with social and material resources within our surrounding environments. On the wide approach to improvisation fostered in this paper, inexpert improvisation is claimed to be our default way of inhabiting our world. (shrink)

Translated from the 1989 Italian edition, Ferrara (sociology, U. of Rome) intertwines an exploration of the ethical and social thought of 17th-century French philosopher Rousseau, with an analysis of contemporary culture through those ...

The paper offers a systematic reconstruction of the relations that, in Husserl’s work, bind together our shared social world (“the spiritual world”) with shared intentionality. It is claimed that, by sharing experiences, persons create social reasons and that these reasons impose a normative structure on the social world. Because there are two ways in which persons can share experiences (depending on whether these experiences rest on mutual communication or on group’s identity), social normativity comes in two kinds. It is either (...) directed (it has an addressee) or it is collective or absolute (it applies to all group members). Social normativity should be distinguished from axiological normativity: The first is grounded in shared intentionality, the second in values. (shrink)

The present article discusses Dietrich von Hildebrand’s theory of action as presented in his Die Idee der sittlichen Handlung, and focuses on the moral relevance Hildebrand assigns to diff erent kinds of motivations. The act of will which leads to a moral action, Hildebrand claims, can be “founded” or “motivated” in different ways and, in particular, it can be motivated by an act of cognizing or by an act of value-taking. The act of cognizing grasps the state of aff airs (...) that the action strives to bring about as a deontic state of aff airs, i.e., as a state of aff airs that ought to be. By contrast, the act of value-taking is primarily directed towards the values inhering in this state of aff airs. Although both kinds of motivations are morally sound, Hildebrand argues that the latter is preferable due to its vicinity to values and to its immediacy in the way in which it grasps values. In what follows, Hildebrand’s view is reconstructed, assessed and evaluated against the background of Adolf Reinach’s theory of intentionality. More specifically, two elements of Reinach’s thought are highlighted as being central for Hildebrand’s understanding of the notion of an action. First, it is argued that Hildebrand’s idea of the act of willing as a stance that can be founded either by an act of cognizing or by an act of presentation is developed in strict symmetry with Reinach’s view that conviction is a stance that can be founded by means of an identical mechanism. Secondly, it will be shown that Hildebrand adopts the notion of a state of affairs from Reinach. (shrink)

This text is an integrated and comprehensive account of theories of justice and judgement in contemporary political and moral philosophy. It offers a critical examination of judgement and normative validity in the recent works of Rawls, Habermas, Ackerman, Michaleman, and Dworkin. Ferrara demonstrates how the understanding of justice and normative validity, since the linguistic turn in philosophy, is defined in terms of reflective judgement. This demonstration comprises of an historical overview of the judgement model in contemporary political philosophy that focuses (...) on Rawls on ` justice as fairness' and Habermas on the discourse theory of law and the public sphere. The discussion then examines situated judgement; the work of Ackerman on the function of the constitution; and Michaelman on deliberative democracy. Justice and Judgement concludes with an exhaustive and exacting discussion of universalism and contemporary liberalism; and the judgement view of justice. The key themes of this examination are the good; equal respect; and reflexive judgement. (shrink)

semantic minimalism and moderte contextualism.

The two sections of this volume present theoretical developments and practical applicative papers respectively. Theoretical papers cover topics such as intercultural pragmatics, evolutionism, argumentation theory, pragmatics and law, the semantics/pragmatics debate, slurs, and more. The applied papers focus on topics such as pragmatic disorders, mapping places of origin, stance-taking, societal pragmatics, and cultural linguistics. This is the second volume of invited papers that were presented at the inaugural Pragmasofia conference in Palermo in 2016, and like its predecessor presents papers by (...) well-known philosophers, linguists, and a semiotician. The papers present a wide variety of perspectives independent from any one school of thought. (shrink)

This article examines recent theories of democratic citizenship as well as the institutional separation of religion and politics in light of shortcomings with the traditional secularization thesis. Due to the fact that juridical norms and forms of consciousness develop at a more rapid pace than religious ones, received accounts of both democratic equality and toleration need to be reconceptualized. Questions concerning the legitimacy and neutrality of religious reasoning in democratic politics, as pursued in the work of Rawls and Habermas, also (...) need to be informed by further reflection on the confessional context and other empirical features of post-secular societies. Comparing the politics of same-sex marriage in Canada and Italy helps to illustrate this point. (shrink)

The present paper is an inventory and a description of the known manuscripts of the Nyāyamañjarī, meant as a tool for philological research on Bhaṭṭa Jayanta’s magnum opus. The inventory is gradually built through a systematic analysis of archival data found in catalogi catalogorum, bibliographies of catalogues, individual catalogues, unpublished lists, and editions of the Nyāyamañjarī. The list is followed by a concise description of each manuscript, including an external description, an outline of the contents, and historical information.

Classical Indian Thought and the English Language: Perspectives and Problems, edited by Mohini Mullick and Madhuri Santanam Sondhi, contains the proceedings of the workshop "Rendering of the Categories of Classical Indian Thought in the English Language: Perspectives and Problems," held in New Delhi in December 2011. Of the ten papers included in this volume, those by Sudipta Kaviraj, S. N. Balagangadhara, and Claus Oetke concern methodological issues of broader application, so they will be reviewed here in greater detail.Each paper is (...) followed by the response of a discussant and by a debate in the form of selected questions and comments from the audience at the workshop. The most relevant points raised in these... (shrink)

The epistemology of śabda is one of the main themes in Bhaṭṭa Jayanta’s Nyāyamañjarī, and, in the hypotheses explored in this paper, also the conceptual basis of Jayanta’s textual re-use. The sixth chapter of the Nyāyamañjarī contains a debate between Vaiyākaraṇas and Mīmāṃsakas who, respectively, advocated an holistic or atomistic theory of language. Selected Jayanta’s re-uses from Vyākaraṇa, Mīmāṃsā, and Nyāya sources are here surveyed and analyzed, with a focus on their meaning and on the context. The method of analysis (...) is partially following Moravcsik’s scheme for a classification of citations, as well as Small’s classification by symbolic functions. By re-using texts Jayanta not only imparted authority to his own arguments, but also reassessed the relation of his tradition with other ones. Re-used ideas and words stand for symbols of those authors’ tenets, and those authors represent symbols of their respective traditions. Moreover, by quoting a certain author Jayanta often anointed him with a symbolic status of trustworthy authority, and his statement with a status of śabdapramāṇa. (shrink)

The Nyayamanjari was composed in Kashmir, in the ninth century CE, by Bhatta Jayanta. It is a compendium of theses concerning ontological, epistemological and linguistic issues developed in the classical period of Indian philosophy. Jayanta's approximate date is confirmed by both internal and external evidences, so the Nyayamanjari has become a landmark in the historiography of Indian philosophy. Despite its relevance, however, the history of the textual transmission of the Nyayamanjari is in many respects still unknown. This new critical edition (...) is based on a comprehensive inventory of all the known sources, on a detailed description of the manuscripts, on a textual bibliography of the printed editions, on a genealogical study of the textual transmission, and on a rich apparatus of the indirect transmission. An important result of this research has been the development of a new, rigorous, and yet pragmatic method to edit Nyayamanjari passages, without the demand of formidable resources in terms of time, man-power, and funds. The first part of this publication includes all the propaedeutic steps in view of the critical edition. More specifically, it consists of the recensio of the known Nyayamanjari sources, including their inventory, their description, the collation of their variants, and the study of their genealogy, resulting in a fully documented stemma codicum which guides the editorial choices during the reconstruction of the edited text. The second part contains the critical edition, which covers the first of the three sections composing the sixth book of the Nyayamanjari. This particular section consists of a discussion on semantics and epistemology from the perspective of the Vyakarana, Mimansa and Nyaya traditions, hinging around the holistic theory of the sphota. (shrink)

The Bloomsbury Research Handbook of Indian Philosophy of Language presents a systematic survey of philosophy of language in the Indian tradition, providing an up-to-date research resource for better understanding the history and future direction of the field. Each chapter addresses a particular philosophical problem from the viewpoint of seminal traditions and specific thinkers. Covering the philosophical insight on language found in the mainstream philosophies of Vyakarana, Mima?sa, Nyaya, Vedanta, Buddhism, and Alankarasastra, the chapters tackle crucial semantic and pragmatic questions such (...) as the relation of the speaker to reality, the use of metalanguage, the distinction between sentences, elliptic statements, and figurative usages, and the impact of textual structures on the philosophical message. Complete with further reading suggestions and an annotated bibliography, this collection makes an important contribution to both Eastern and Western contemporary philosophy of language. (shrink)