Now in a new edition, this volume updates Davidson's exceptional Inquiries into Truth and Interpretation (1984), which set out his enormously influential philosophy of language. The original volume remains a central point of reference, and a focus of controversy, with its impact extending into linguistic theory, philosophy of mind, and epistemology. Addressing a central question--what it is for words to mean what they do--and featuring a previously uncollected, additional essay, this work will appeal to a wide audience of philosophers, linguists, (...) and psychologists. (shrink)

What is the relation between a reason and an action when the reason explains the action by giving the agent's reason for doing what he did? We may call such explanations rationalizations, and say that the reason rationalizes the action. In this paper I want to defend the ancient - and common-sense - position that rationalization is a species of ordinary causal explanation. The defense no doubt requires some redeployment, but not more or less complete abandonment of the position, as (...) urged by many recent writers. (shrink)

Machine generated contents note: Essay 1.

Davidson attacks the intelligibility of conceptual relativism, i.e. of truth relative to a conceptual scheme. He defines the notion of a conceptual scheme as something ordering, organizing, and rendering intelligible empirical content, and calls the position that employs both notions scheme-content dualism. He argues that such dualism is untenable since: not only can we not parcel out empirical content sentence per sentence but also the notion of uninterpreted content to which several schemes are relative, and the related notion of a (...) theory ”fitting the evidence’, can be shown to lack intelligibility too. Davidson argues further that belief in incommensurable schemes or non-intertranslatable languages is possible only on violating a correct understanding of interpretability : if we succeed in interpreting someone else then we have shown there is no need to speak of two conceptual schemes, while if we fail ”there is no ground for speaking of two.’. (shrink)

SummaryNeither an infant one week old nor a snail is a rational creature. If the infant survives long enough, he will probably become rational, while this is not true of the snail. If we like, we may say of the infant from the start that he is a rational creature because he will probably become rational if he survives, or because he belongs to a species with this capacity. Whichever way we talk, there remains the difference, with respect to rationality, (...) between the infant and the snail on one hand, and the normal adult person on the other; this difference is discussed here.The difference consists, it is argued, in the having of propositional attitudes such as belief, desire, intention and shame. This raises the question how to tell when a creature has propositional attitudes; snails, we may agree, do not, but how about dogs or chimpanzees? The question is not empirical; the question is what sort of empirical evidence is relevant to deciding when a creature has propositional attitudes.It is next contended that language is a necessary concomitant of any of the propositional attitudes. This idea is not new, but there seem to be few arguments in its favor in the literature; one is attempted here.Crucial to the considerations advanced is the idea that belief depends on having the concept of objective truth, and that this comes only with language.RéuméNi un bébé d'une semaine, ni un serpent ne sont des créatures rationnelles. Si le bébé survit assez longtemps, il deviendra probablement rationnel, mais ce n'est pas vrai pour le serpent. Sil'on veut, on peut dire d'emblee du bébé qu'il est une créature rationnelle parce qu'il le deviendra s'il survit ou parce qu'il appartient à une espèce qui possède cette faculté. Quoi qu'on dise, la différence subsiste, en ce qui concerné la rationalité, entre le bébé et le serpent d'une part, la per‐sonne adulte normale de lcar;autre, et c'est cette différence qui sera discutée ici.La différence consiste, selon l'auteur, en une capacityé d'avoir des attitudes propositionnelles telles que la croyance, le désir, l'intention et la honte. Ceci pose la question de savoir quand on peut dire qu'une créature a des attitudes propositionnelles; on peut se mettre d'accord sur le fait que les serpents n'en ont pas, mais qu'en est‐il des chiens et des chimpanzés? La question n'est pas empirique, elle est de savoir quelle donnée empirique va décider si oui ou non une créature a des attitudes propositionnelles.L'auteur prétend que les attitudes propositionnelles s'accompagnent nécessairement du langage. Cette idèe n'est pas nouvelle, mais il semble qu'il y a peu d'arguments qui la soutiennent dans la littérature. On en trouvera un ici, où l'on montre qu'un élément crucial de a croyance dépend de l'acquisition du concept de vérité objective, qui ne se développe qu'avec le langage.ZusammenfassungWeder ein eine Woche altes Kind noch eine Schlange sind rationale Wesen. Wenn das Kind lange genug überlebt, wird es sich wahrscheinlich zu einem vernünftigen Wesen entwickeln, wäh‐rend das für die Schlange nicht zutrifft. Wenn wir wollen, können wir vom Kind sagen, dass es von Anfang an cin rationales Wesen ist, weil es im Fallc des Ubcrlebens vernünftig werden wird oder weil es zu einer Spezies mit dieser Fähigkeit gehört. Wie auch immer wir das ausdrücken, bleibt bezüglich der Rationalität der Unterschied zwischen dem Kind und der Schlange einerseits und der erwachsenen Person andererseits zurück. Dieser Unterschied wird hier diskutiert.Es wird argumentiert, dass der Unterschied in der Fähigkeit besteht, psychologische Haltun‐gen wie Glauben, Begierden, Absichten und Scham zu haben. Damit erhebt sich die Frage, wie man entscheiden kann, wann ein Wesen solchc Einstellungcn hat; Schlangen, wird man zugeben, haben keine; wie steht es aber mit Hunden Oder Schimpansen? Die Frage ist keine empirische, sondern betrifft die Frage, welche Art von empirischen Belegen für den Entscheid relevant ist, ob ein Wesen derartige Einstellungen hat.Es wird die These aufgestellt, dass Sprachen ein notwendiger Begleitumstand einer jeglichen propositionalen Haltung ist. Der Gedanke ist zwar nicht neu, aber es finden sich wenige Argu‐mente zu seiner Stützung in der Literatur; eines wird hier ausgeführt.Entscheidend für die vorgelegten Betrachtungen ist die Auffassung, wonach Glaube vom Begriff der objektiven Wahrheit abhängt, und dieser kommt erst mit der Sprache. (shrink)

What is the connection between thought and language? The dependence of speaking on thinking is evident, for to speak is to express thoughts. This dependence is manifest in endless further ways. Someone who utters the sentence “The candle is out” as a sentence of English must intend to utter words that are true if and only if an indicated candle is out at the time of utterance, and he must believe that by making the sounds he does he is uttering (...) words that are true only under those circumstances. These intentions and beliefs are not apt to be dwelt on by the fluent speaker. But though they may not normally command attention, their absence would be enough to show he was not speaking English, and the absence of any analogous thoughts would show he was not speaking at all. (shrink)

D. In doing x an agent acts incontinently if and only if: 1) the agent does x intentionally; 2) the agent believes there is an alternative action y open to him; and 3) the agent judges that, all things considered, it would be better to do y than to do x.

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)

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)

Problems of Rationality is the eagerly awaited fourth volume of Donald Davidson 's philosophical writings. From the 1960s until his death in August 2003 Davidson was perhaps the most influential figure in English-language philosophy, and his work has had a profound effect upon the discipline. His unified theory of the interpretation of thought, meaning, and action holds that rationality is a necessary condition for both mind and interpretation. Davidson here develops this theory to illuminate value judgements and how we understand (...) them; to investigate what the conditions are for attributing mental states to an object or creature; and to grapple with the problems presented by thoughts and actions which seem to be irrational. Anyone working on knowledge, mind, and language will find these essays essential reading. (shrink)

The author believes that large‐scale rationality on the part of the interpretant is essential to his interpretability, and therefore, in his view, to her having a mind. How, then are cases of irrationality, such as akrasia or self‐deception, judged by the interpretant's own standards, possible? He proposes that, in order to resolve the apparent paradoxes, one must distinguish between accepting a contradictory proposition and accepting separately each of two contradictory propositions, which are held apart, which in turn requires to conceive (...) of the mind as containing a number of semi‐independent structures of interlocking beliefs, desires, emotions, memories, and other mental states. (shrink)

Truth, Language, and History is the much-anticipated final volume of Donald Davidson's philosophical writings. In four groups of essays, Davidson continues to explore the themes that occupied him for more than fifty years: the relations between language and the world; speaker intention and linguistic meaning; language and mind; mind and body; mind and world; mind and other minds. He asks: what is the role of the concept of truth in these explorations? And, can a scientific world view make room for (...) human thought without reducing it to something material and mechanistic? Including a new introduction by his widow, Marcia Cavell, this volume completes Donald Davidson's colossal intellectual legacy. (shrink)

Someone may intend to build a squirrel house without having decided to do it, deliberated about it, formed an intention to do it, or reasoned about it. And despite his intention, he may never build a squirrel house, try to build one, or do anything whatever with the intention of getting a squirrel house built. Pure intending of this kind, intending that may occur without practical reasoning, action, or consequence, poses a problem if we want to give an account of (...) the concept of intention that does not invoke unanalysed episodes or attitudes like willing, mysterious acts of the will, or kinds of causation foreign to science. (shrink)

This is the long-awaited third volume of philosophical writings by Davidson, whose influence on philosophy since the 1960s has been deep and broad. His first two collections, published by Oxford in the early 1980s, are recognized as contemporary classics. His ideas have continued to flow; now, in this new work, he presents a selection of his best work on knowledge, mind, and language from the last two decades. It is a rich and rewarding feast for anyone interested in philosophy, and (...) essential reading for anyone working on these topics. (shrink)

This is the third volume of Donald Davidson's philosophical writings. In this selection of his work from the 1980s and the 90s, Davidson critically examines three types of propositional knowledge—knowledge of one's own mind, knowledge of other people's minds, and knowledge of the external world—by working out the nature and status of each type, and the connections and differences among them. While his main concern remains the relation between language, thought, and reality, Davidson's discussions touch a vast variety of issues (...) in analytic metaphysics, epistemology, and the philosophy of mind, including those of truth, human rationality, and facets of the realism–antirealism debate. (shrink)

A theory of radical interpretation gives the meanings of all sentences of a language, and can be verified by evidence available to someone who does not understand the language. Such evidence cannot include detailed information concerning the beliefs and intentions of speakers, and therefore the theory must simultaneously interpret the utterances of speakers and specify (some of) his beliefs. Analogies and connections with decision theory suggest the kind of theory that will serve for radical interpretation, and how permissible evidence can (...) support it. (shrink)

I know, for the most part, what I think, want, and intend, and what my sensations are. In addition, I know a great deal about the world around me. I also sometimes know what goes on in other people's minds. Each of these three kinds of empirical knowledge has its distinctive characteristics. What I know about the contents of my own mind I generally know without investigation or appeal to evidence. There are exceptions, but the primacy of unmediated self-knowledge is (...) attested by the fact that we distrust the exceptions until they can be reconciled with the unmediated. My knowledge of the world outside of myself, on the other hand, depends on the functioning of my sense organs, and this causal dependence on the senses makes my beliefs about the world of nature open to a sort of uncertainty that arises only rarely in the case of beliefs about my own states of mind. Many of my simple perceptions of what is going on in the world are not based on further evidence; my perceptual beliefs are simply caused directly by the events and objects around me. But my knowledge of the propositional contents of other minds is never immediate in this sense; I would have no access to what others think and value if I could not note their behaviour. (shrink)

This essay develops the relation, implicit in Essay 11, of intentional action to behaviour described in purely physical terms; Davidson repeats from Essay 3 that an action counts as intentional if the agent caused it, and asks to which degree a study of action thus conceived permits being scientific. Davidson stresses the central importance of a normative concept of rationality in attributing reasons to agents ; because this concept has no echo in physical theory, any explanatory schema governed by the (...) concept is irreducible to physical theory. Davidson adduces several facts that prevent us from giving strict laws connecting reasons and action: first, we cannot give conditions that are not only necessary but also sufficient for an action to be intentional, using only the concepts of belief, desire, and cause----for we cannot specify the ”right way’ in which beliefs and desires cause actions ; second, a certain holism of the mental pervades explanations of human behaviour: we cannot assign beliefs and desires independently of and prior to the actions they cause, a point Davidson takes Ramsey’s work on subjective probability to have shown. Davidson appends a set of replies to critics, which clarify his attitude to psychology as a science, his analysis of statements of law, the principle of causal interaction, and the relation between mutually irreducible explanatory schema. (shrink)

A phenomenon “emerges” when a concept is instantiated for the first time: hence emergence is relative to a set of concepts. Propositional thought and language emerge together. It is proposed that the degree of complexity of an object language relative to a given metalanguage can be gauged by the number of ways it can be translated into that metalanguage: in analogy with other forms of measurement, the more ways the object language can be translated into the metalanguage, the less powerful (...) the conceptual resources of the object language. (shrink)

SummaryNeither an infant one week old nor a snail is a rational creature. If the infant survives long enough, he will probably become rational, while this is not true of the snail. If we like, we may say of the infant from the start that he is a rational creature because he will probably become rational if he survives, or because he belongs to a species with this capacity. Whichever way we talk, there remains the difference, with respect to rationality, (...) between the infant and the snail on one hand, and the normal adult person on the other; this difference is discussed here.The difference consists, it is argued, in the having of propositional attitudes such as belief, desire, intention and shame. This raises the question how to tell when a creature has propositional attitudes; snails, we may agree, do not, but how about dogs or chimpanzees? The question is not empirical; the question is what sort of empirical evidence is relevant to deciding when a creature has propositional attitudes.It is next contended that language is a necessary concomitant of any of the propositional attitudes. This idea is not new, but there seem to be few arguments in its favor in the literature; one is attempted here.Crucial to the considerations advanced is the idea that belief depends on having the concept of objective truth, and that this comes only with language.RéuméNi un bébé d'une semaine, ni un serpent ne sont des créatures rationnelles. Si le bébé survit assez longtemps, il deviendra probablement rationnel, mais ce n'est pas vrai pour le serpent. Sil'on veut, on peut dire d'emblee du bébé qu'il est une créature rationnelle parce qu'il le deviendra s'il survit ou parce qu'il appartient à une espèce qui possède cette faculté. Quoi qu'on dise, la différence subsiste, en ce qui concerné la rationalité, entre le bébé et le serpent d'une part, la per‐sonne adulte normale de lcar;autre, et c'est cette différence qui sera discutée ici.La différence consiste, selon l'auteur, en une capacityé d'avoir des attitudes propositionnelles telles que la croyance, le désir, l'intention et la honte. Ceci pose la question de savoir quand on peut dire qu'une créature a des attitudes propositionnelles; on peut se mettre d'accord sur le fait que les serpents n'en ont pas, mais qu'en est‐il des chiens et des chimpanzés? La question n'est pas empirique, elle est de savoir quelle donnée empirique va décider si oui ou non une créature a des attitudes propositionnelles.L'auteur prétend que les attitudes propositionnelles s'accompagnent nécessairement du langage. Cette idèe n'est pas nouvelle, mais il semble qu'il y a peu d'arguments qui la soutiennent dans la littérature. On en trouvera un ici, où l'on montre qu'un élément crucial de a croyance dépend de l'acquisition du concept de vérité objective, qui ne se développe qu'avec le langage.ZusammenfassungWeder ein eine Woche altes Kind noch eine Schlange sind rationale Wesen. Wenn das Kind lange genug überlebt, wird es sich wahrscheinlich zu einem vernünftigen Wesen entwickeln, wäh‐rend das für die Schlange nicht zutrifft. Wenn wir wollen, können wir vom Kind sagen, dass es von Anfang an cin rationales Wesen ist, weil es im Fallc des Ubcrlebens vernünftig werden wird oder weil es zu einer Spezies mit dieser Fähigkeit gehört. Wie auch immer wir das ausdrücken, bleibt bezüglich der Rationalität der Unterschied zwischen dem Kind und der Schlange einerseits und der erwachsenen Person andererseits zurück. Dieser Unterschied wird hier diskutiert.Es wird argumentiert, dass der Unterschied in der Fähigkeit besteht, psychologische Haltun‐gen wie Glauben, Begierden, Absichten und Scham zu haben. Damit erhebt sich die Frage, wie man entscheiden kann, wann ein Wesen solchc Einstellungcn hat; Schlangen, wird man zugeben, haben keine; wie steht es aber mit Hunden Oder Schimpansen? Die Frage ist keine empirische, sondern betrifft die Frage, welche Art von empirischen Belegen für den Entscheid relevant ist, ob ein Wesen derartige Einstellungen hat.Es wird die These aufgestellt, dass Sprachen ein notwendiger Begleitumstand einer jeglichen propositionalen Haltung ist. Der Gedanke ist zwar nicht neu, aber es finden sich wenige Argu‐mente zu seiner Stützung in der Literatur; eines wird hier ausgeführt.Entscheidend für die vorgelegten Betrachtungen ist die Auffassung, wonach Glaube vom Begriff der objektiven Wahrheit abhängt, und dieser kommt erst mit der Sprache. (shrink)