The main purpose of this paper is to characterize and compare two forms any relativist thesis can take: indexical relativism and genuine relativism. Indexical relativists claim that the implicit indexicality of certain sentences is the only source of relativity. Genuine relativists, by contrast, claim that there is relativity not just at the level of sentences, but also at propositional level. After characterizing each of the two forms and discussing their difficulties, I argue that the difference between (...) the two is significant. (shrink)

Focusing on predicates of taste, this paper puts forward a novel version of relativism, motivated by a recently discussed phenomenon: perspectival plurality. After showing that the phenomenon is problematic for at least some versions of relativism and discussing several possible answers on behalf of the relativist, I put forward my own version. The main feature of the proposal is the introduction in the index not of a single parameter for perspectives, but of a (possibly infinite) sequence of such (...) parameters. In the last part of the paper, I defend the view from three objections. (shrink)

The particular behavior exhibited by sentences featuring predicates of personal taste such as “tasty” may drive us to claim that their truth depends on the context of assessment, as MacFarlane does. MacFarlane considers two ways in which the truth of a sentence can depend on the context of assessment. On the one hand, we can say that the sentence expresses a proposition whose truth-value depends on the context of assessment. This is MacFarlane’s position, which he calls “truth relativism” and, (...) following Weatherson, I rebrand as “nonindexical relativism”. On the other hand, we can say that what proposition a sentence expresses depends on the context of assessment. MacFarlane calls this position “content relativism” and rejects it on the grounds that it leads to implausible readings of certain sentences and is unable to account for the speaker’s authority over the content of her assertions. In this paper, I too argue against content relativism, which, again following Weatherson, I rebrand as “indexical relativism”. However, my arguments against the theory are different from MacFarlane’s, which I prove unsound. In particular, I show that any version of indexical relativism will be unable to account for at least one of the phenomena that have been standardly used to motivate nonindexical relativism—faultless disagreement and retraction—in most of the ways in which it has been proposed to understand them. (shrink)

I set out and defend a view on indicative conditionals that I call “indexical relativism ”. The core of the view is that which proposition is expressed by an utterance of a conditional is a function of the speaker’s context and the assessor’s context. This implies a kind of relativism, namely that a single utterance may be correctly assessed as true by one assessor and false by another.

It was the explicit aim of my paper ‘Indexical Relativism versus Genuine Relativism’ to ‘characterize and compare’ (p. 297) two different forms of relativism. One form, exemplified by Harman’s and Dreier’s moral relativism (Harman, 1975 and Dreier, 1990), involves the claim that certain sentences express different propositions in different contexts of utterance, much like indexical sentences – hence the name ‘indexical relativism’. The other form involves the claim that the truth-value of certain (...) contents or propositions depends on certain non-standard parameters, i.e. depends not just on a possible world. The explicit conclusion of the paper was that the two forms differ significantly. Dan López de Sa (2007) seems quite happy to grant my main conclusion, namely that there is a significant difference between these two forms of relativism. However, López de Sa raises two worthwhile issues. First, he proposes a taxonomy of relativist views, one on which my ‘genuine relativism’ turns out to be the disjunction of two distinct views. Secondly, he offers an answer to a difficulty I raised for some forms of indexical relativism. I shall comment on each point. (shrink)

This essay argues that relativist semantics provide fruitful frameworks for the study of the relationships between meaning and truth-conditions, and consequently for the analysis of the logical properties of expressions. After a discussion of the role of intensionality and indexicality within classic double-indexed semantics, I explain that the non-relativistic identification of the parameters needed for the definition of truth and for the interpretation of indexicals is grounded on considerations that are irrelevant for the assessment of the relationships between meaning and (...) truth. (shrink)

It is commonly held that retraction data, if they exist, show that assessment relativism is preferable to non-indexical contextualism. I argue that this is not the case. Whether retraction data have the suggested probative force depends on substantive questions about the proper treatment of tense and location. One’s preferred account in these domains should determine whether one accepts assessment relativism or non-indexical contextualism.

Many domains, notably the one involving predicates of personal taste, present the phenomenon of apparent faultless disagreement. Contextualism is a characteristically moderate implementation of the relativistic attempt to endorse such appearances. According to an often-voiced objection, although it straightforwardly accounts for the faultlessness, contextualism fails to respect “facts about disagreement.” With many other recent contributors to the debate, I contend that the notion of disagreement—“genuine,” “real,” “substantive,” “robust” disagreement—is indeed very flexible, and in particular can be constituted by contrasting attitudes. (...) As such, contextualism is clearly straightforwardly compatible with facts about the existence of disagreement. There is, however, a genuine prima facie worry for contextualism involving facts about the expression of disagreement in ordinary conversations. Elaborating on a suggestion by Lewis :113–138, 1989), I argue that the presupposition of commonality approach in López de Sa shows that there are versions of contextualism that are in good standing vis-à-vis such facts about the expression of disagreement. (shrink)

In this paper I focus on a recently discussed phenomenon illustrated by sentences containing predicates of taste: the phenomenon of " perspectival plurality " , whereby sentences containing two or more predicates of taste have readings according to which each predicate pertains to a different perspective. This phenomenon has been shown to be problematic for (at least certain versions of) relativism. My main aim is to further the discussion by showing that the phenomenon extends to other perspectival expressions than (...) predicates of taste and by proposing a general solution to the problem raised by it on behalf of the relativist. The core claim of the solution (" multiple indexing ") is that utterances of sentences containing perspectival expressions should be evaluated with respect to (possibly infinite) sequences of perspective parameters. (shrink)

Recent empirical work on folk moral objectivism has attempted to examine the extent to which folk morality presumes that moral judgments are objectively true or false. Some researchers report findings that they take to indicate folk commitment to objectivism (Goodwin & Darley, 2008, 2010, 2012; Nichols & Folds-Bennett, 2003; Wainryb et al., 2004), while others report findings that may reveal a more variable commitment to objectivism (Beebe, 2014; Beebe et al., 2015; Beebe & Sackris, 2016; Sarkissian, et al., 2011; Wright, (...) 2018; Wright, Grandjean, & McWhite, 2013; Wright, McWhite, & Grandjean, 2014). However, the various probes that have been used to examine folk moral objectivism almost always fail to be good direct measures of objectivism. Some critics (Beebe, 2015; Pölzler, 2017, 2018) have suggested that the problems with existing probes are serious enough that they should be viewed as largely incapable of shedding any light on folk metaethical commitments. Building upon the work of Justin Khoo and Joshua Knobe (2018), I argue that many of the existing probes can be seen as good measures of the extent to which people think that the truth of one moral judgment excludes the possibility that a judgment made by a disagreeing party is also true and that the best explanation of the findings obtained using these measures is significant folk support for indexical moral relativism—the view that the content of moral judgments is context-sensitive. If my thesis is correct, many contemporary moral philosophers are deeply mistaken about the metaethical contours of folk morality in one very important respect. (shrink)

Many philosophers, in different areas, are tempted by what variously goes under the name of Contextualism, Speaker Relativism, Indexical Relativism. (I’ll just use Indexical Relativism in this paper.) Thinking of certain problematic expressions as deriving their content from elements of the context of use solves some problems. But it faces some problems of its own, and in this paper I’m interested in one in particular, namely, the problem of disagreement. Two alternative theories, tempting for just (...) the same kinds of expressions as Indexical Relativism is meant to handle, promise to solve the problem of disagreement. I’ll argue that they do not live up to their promise. At the end of the paper, I’ll ask what exactly disagreement amounts to, and I’ll canvass some purported solutions. (shrink)

This chapter contains sections titled: Abstract Self ‐ Refutation Defining Relativism about a Feature F Relativism about Truth Defining Global Relativism Difficulties with Unrestricted Global Relativism Difficulties with Global Indexical Relativism Applying Global Relativism to Itself Self ‐ Refutation Again References.

I argue that not all context dependent expressions are alike. Pure (or ordinary) indexicals behave more or less as Kaplan thought. But quasi indexicals behave in some ways like indexicals and in other ways not like indexicals. A quasi indexical sentence φ allows for cases in which one party utters φ and the other its negation, and neither party’s claim has to be false. In this sense, quasi indexicals are like pure indexicals (think: “I am a doctor”/“I am not (...) a doctor” as uttered by different individuals). In such cases involving a pure indexical sentence, it is not appropriate for the two parties to reject each other’s claims by saying, “No.” However, in such cases involving a quasi indexical sentence, it is appropriate for the par- ties to reject each other’s claims. In this sense, quasi indexicals are not like pure indexicals. Drawing on experimental evidence, I argue that gradable adjectives like “rich” are quasi indexicals in this sense. e existence of quasi indexicals raises trouble for many existing theories of context dependence, including standard contextualist and relativist theories. I propose an alternative semantic and pragmatic theory of quasi indexicals, negotiated contextualism, that combines insights from Kaplan 1989 and Lewis 1979. On my theory, rejection is licensed with quasi indexicals (even when neither of the claims involved has to be false) because the two utterances involve conflicting proposals about how to update the conversational score. I also adduce evidence that conflicting truth value assessments of a single quasi indexical utterance exhibit the same behavior. I argue that negotiated contextualism can account for this puzzling property of quasi indexicals as well. (shrink)

I argue that evolutionary strategies of kin selection and game-theoretic reciprocity are apt to generate agent-centered and agent- neutral moral intuitions, respectively. Such intuitions are the building blocks of moral theories, resulting in a fundamental schism between agent-centered theories on the one hand and agent-neutral theories on the other. An agent-neutral moral theory is one according to which everyone has the same duties and moral aims, no matter what their personal interests or interpersonal relationships. Agent-centered moral theories deny this and (...) include at least some prescriptions that include ineliminable indexicals. I argue that there are no rational means of bridging the gap between the two types of theories; nevertheless this does not necessitate skepticism about the moral—we might instead opt for an ethical relativism in which the truth of moral statements is relativized to the perspective of moral theories on either side of the schism. Such a relativism does not mean that any ethical theory is as good as any other; some cannot be held in reflective equilibrium, and even among those that can, there may well be pragmatic reasons that motivate the selection of one theory over another. But if no sort of relativism is deemed acceptable, then it is hard to avoid moral skepticism. (shrink)

My dissertation aims to spell out the implications of moral relativism for political justice. The first part develops and defends a kind of moral relativism I call "Speaker Relativism". According to this view, moral expressions are indexicals; their content depends on the moral system of the speaker. I defend Speaker Relativism from some prominent objections, and provide an argument in favor of the view. ;The second part investigates the question of how, given relativism, citizens might (...) establish public and mutually acceptable principles serving to justify their society's basic institutions. I examine and criticize accounts of justice offered by theorists in the democratic and liberal traditions. I then propose a pragmatic conception of justice, Hobbesian in structure, but purged of Hobbes' bleak picture of human nature and inadequate moral psychology. ;The final chapter delimits the scope of the relativist's solution to the problem of justice, and considers the appropriate attitude for a relativist to adopt toward societies or groups whose deepest moral convictions differ importantly from our own. I explore the issue of cultural and personal autonomy, and conclude on a suitably relativist note. (shrink)

This chapter contains sections titled: Abstract Introduction Relativism and Apparent Faultless Disagreement The Many Relativisms: Moderate vs. Radical Moderate Relativisms: Indexical vs. Non ‐ indexical Contextualism Radical Relativism: Content vs. Truth Relativism The Many “Relativism”s References.

Abstract Relativism about knowledge attributions is the view that a single occurrence of ‘S knows [does not know] that p’ may be true as assessed in one context and false as assessed in another context. It has been argued that relativism is equipped to accommodate all the data from speakers’ use of ‘know’ without recourse to an error theory. This is supposed to be relativism’s main advantage over contextualist and invariantist views. This paper argues that relativism (...) does require the attribution of semantic blindness to speakers, viz. to account for sceptical paradoxes and epistemic closure puzzles. To that end, the notion of semantic blindness is clarified by distinguishing between content-blindness and index-blindness, and it is argued that the attribution of index-blindness required by the relativist account is implausible. Along the way, it is shown that error-theoretic objections from speakers’ inter-contextual judgments fail against relativism. Content Type Journal Article Pages 1-19 DOI 10.1007/s11098-011-9783-5 Authors Dirk Kindermann, Arché, University of St Andrews, 17–19 College Street, St Andrews, KY16 9AL UK Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116. (shrink)

The aim of this paper is to examine the kind of evidence that might be adduced in support of relativist semantics of a kind that have recently been proposed for predicates of personal taste, for epistemic modals, for knowledge attributions and for other cases. I shall concentrate on the case of taste predicates, but what I have to say is easily transposed to the other cases just mentioned. I shall begin by considering in general the question of what kind of (...) evidence can be offered in favour of some semantic theory or framework of semantic theorizing. In other words, I shall begin with the difficult question of the empirical significance of semantic theorizing. In Sect. 2, I outline a relativist semantic theory, and in Sect. 3, I review four types of evidence that might be offered in favour of a relativistic framework. I show that the evidence is not conclusive because a sophisticated form of contextualism can stand up to the evidence. However, the evidence can be taken to support the view that either relativism or the sophisticated form of contextualism is correct. (shrink)

Social cognition can be based on two contrary axioms that answer the question of whether the society can provide for the universal survival of all of its members. Negative answer (relativist model of society) is more productive methodologically. The key notion here is the technosocial formula of society, the physical meaning of which is that the society as an aggregate of people needs bigger vital space than it can create. The growth of man in nature was the result not only (...) of the supplanting of other species but also of the intraspecific struggle which became the main factor of the development process. The criterion of social progress is reduced in the end to only one index – the ability of society’s survival and it doesn’t have any absolute value in space and time. (shrink)

A RELATIVISTIC THEORY OF PHENOMENOLOCICAL CONSTITUTION: A SELF-REFERENTIAL, TRANSCENDENTAL APPROACH TO CONCEPTUAL PATHOLOGY. (Vol. I: French; Vol. II: English) -/- Steven James Bartlett -/- Doctoral dissertation director: Paul Ricoeur, Université de Paris Other doctoral committee members: Jean Ladrière and Alphonse de Waehlens, Université Catholique de Louvain Defended publically at the Université Catholique de Louvain, January, 1971. -/- Universite de Paris X (France), 1971. 797pp. -/- The principal objective of the work is to construct an analytically precise methodology which can serve (...) to identify, eliminate, and avoid a certain widespread _conceptual fault_ or _misconstruction_, called a "projective misconstruction" or "projection" by the author. It is argued that this variety of error in our thinking (i) infects a great number of our everyday, scientific, and philosophical concepts, claims, and theories, (ii) has largely been undetected, and (iii), when remedied, leads to a less controversial and more rigorous elucidation of the transcendental preconditions of human knowledge than has traditionally been possible. The dissertation identifies, perhaps for the first time, a _projective_ variety of self-referential inconsistency, and proposes an innovative, self-reflexive approach to transcendental argument in a logical and phenomenological context. The strength of the approach lies, it is claimed, in the fact that a rejection of the approach is possible only on pain of self-referential inconsistency. The argument is developed in the following stages: A general introduction identifies the central theme of the work, defines the scope of applicability of the results reached, and sketches the direction of the studies that follow. The preliminary discussion culminates in a recognition of the need for a _critique of impure reason_. The body of the work is divided into two parts: Section I seeks to develop a methodology, on a purely formal basis, which is, on the one hand, capable of being used to study the transcendental foundations of the special sciences, including its own proper transcendental foundation. On the other hand, the methodology proposed is intended as a diagnostic and therapeutic tool for dealing with _projective_ uses of concepts. The approach initiates an analysis of concepts from a perspective which views _knowledge as coordination_. Section I describes formal structures that possess the status of preconditions in such a coordinative account of knowledge. Special attention is given to the preconditions of _identifying reference_ to logical particulars. The first section attempts, then, to provide a self-referential, transcendental methodology which is essentially revisionary in that it is motivated by a concern for conceptual error-elimination. Phenomenology, considered in its unique capacity as a self-referential, transcendental discipline, is of special relevance to the study. Section II accordingly examines a group of concepts which come into question in connection with the central theme of _phenomenological constitution_. The "_de-projective methodology_" developed in Section I is applied to these concepts that have a foundational importance in transcendental phenomenology. A translation is, in effect, proposed from the language of consciousness to a language in which preconditions of referring are investigated. The result achieved is the elimination of self-defeating, projective concepts from a rigorous, phenomenological study of the constitutive foundations of science. The dissertation was presented in a two volume, double-language format for the convenience of French and English researchers. Each volume contains an analytical index. (shrink)

This chapter contains sections titled: Skeptical Doubts Perfect Determinacy? A Terse Coda: Skepticism Contrasted with Relativism.

It is argued that neither contextualism nor relativism can provide a satisfying semantics of knowledge ascriptions. According to contextualism, the truth conditions of knowledge ascriptions of the form “S knows that p” vary with the epistemic standards operative in the contexts of utterance. These epistemic standards are determined, in particular, by the speaker’s stakes with regard to p or the consideration of error-possibilities. It is shown that the absolute concept of utterance truth together with a knowledge rule of assertion (...) lead to certain unassertable truths in contextualism and to counterintuitive results with regard to certain cross-context knowledge ascriptions. Although utterance truth is relativized to contexts of assessment in relativist accounts of knowledge, relativism still makes inadequate semantic predictions. In particular, relativism runs into problems in cases where the context of assessment is lower than the context of utterance. It is finally argued that invariantist accounts, according to which the truth conditions of knowledge ascriptions do neither vary with the context of utterance nor the context of assessment, but are determined by objective features given in the situation in which the knowledge claim is made, are better suited for modelling the semantics of knowledge ascriptions. Besides the fact that stakes or the consideration of error-possibilities can have an influence on the belief in a proposition, they have no further bearing on the truth conditions of knowledge ascriptions. (shrink)

The paper is primarily concerned with laying out the space of positions that purport to account for semantic context sensitivity of natural language expressions and with making a prima facie case for relativism. I start with distinguishing between pre-semantic, semantic and post-semantic context sensitivity. In the following section I briefly present the classic picture of indexicals due to David Kaplan and assess some arguments for the introduction of certain parameters in the circumstances of evaluation (specifically, time). In section III (...) I envisage two views that purport to expand semantic context sensitivity beyond expressions from “the basic set”: indexicalism and contextualism. In section IV, by means of an example taken from John Perry, I draw attention to a specific form of semantic context sensitivity, namely that in which what is affected by context are the circumstances of evaluation of utterances rather than their content. The example leads to the necessity of distinguishing between two roles of context: a content-determinative one and a circumstance-determinative one. In section V I introduce relativism as the view incorporating the claim that context has a circumstance-determinative role and contrast it with the two views presented before. In the final section I analyze a certain type of argument usually adduced in favor of contextualism (the so-called “context-shifting arguments”) and show that in order to work it has to rule out relativism. I conclude by claiming that the battle must be fought by giving arguments to the effect that a certain parameter should or should not be part of the circumstances of evaluation rather than the content of utterances. (shrink)

The thirty-three essays in <I>Relativism: A Contemporary Anthology</I> grapple with one of the most intriguing, enduring, and far-reaching philosophical problems of our age. Relativism comes in many varieties. It is often defined as the belief that truth, goodness, or beauty is relative to some context or reference frame, and that no absolute standards can adjudicate between competing reference frames. Michael Krausz's anthology captures the significance and range of relativistic doctrines, rehearsing their virtues and vices and reflecting on a (...) spectrum of attitudes. Invoking diverse philosophical orientations, these doctrines concern conceptions of relativism in relation to facts and conceptual schemes, realism and objectivity, universalism and foundationalism, solidarity and rationality, pluralism and moral relativism, and feminism and poststructuralism. Featuring nine original essays, the volume also includes many classic articles, making it a standard resource for students, scholars, and researchers. <B>Table of Contents:</B> Foreword by Alan Ryan Preface Introduction Michael Krausz <B>Part I. Orienting Relativism</B> 1. Mapping Relativisms Michael Krausz 2. A Brief History of Relativism Maria Baghramian <B>Part II. Relativism, Truth, and Knowledge</B> 3. Subjective, Objective, and Conceptual Relativisms Maurice Mandelbaum 4. “Just the Facts, Ma’am!” Nelson Goodman 5. Relativism in Philosophy of Science Nancy Cartwright 6. The Truth About Relativism Joseph Margolis 7. Making Sense of Relative Truth John MacFarlane 8. On the Very Idea of a Conceptual Scheme Donald Davidson 9. Truth and Convention: On Davidson’s Refutation of Conceptual Relativism Hilary Putnam 10. Conceptual Schemes Simon Blackburn 11. Relativizing the Facts Paul A. Boghossian 12. Targets of Anti-Relativist Arguments Harvey Siegel 13. Realism and Relativism Akeel Bilgrami <B>Part III. Moral Relativism, Objectivity, and Reasons</B> 14. Moral Relativism Defended Gilbert Harman 15. The Truth in Relativism Bernard Williams 16. Pluralism and Ambivalence David B. Wong 17. The Relativity of Fact and the Objectivity of Value Catherine Z. Elgin 18. Senses of Moral Relativity David Wiggins 19. Ethical Relativism and the Problem of Incoherence David Lyons 20. Understanding Alien Morals Gopal Sreenivasan 21. Value: Realism and Objectivity Thomas Nagel 22. Intuitionism, Realism, Relativism, and Rhubarb Crispin Wright 23. Moral Relativism and Moral Realism Russ Schafer-Landau <B>Part IV. Relativism, Culture, and Understanding</B> 24. Anti Anti-Relativism Clifford Geertz 25. Solidarity or Objectivity? Richard Rorty 26. Relativism, Power, and Philosophy Alasdair MacIntyre 27. Internal Criticism and Indian Rationalist Traditions Martha C. Nussbaum and Amartya Sen 28. Phenomenological Rationality and the Overcoming of Relativism Jitendra N. Mohanty 29. Understanding and Ethnocentricity Charles Taylor 30. Relativism and Cross-Cultural Understanding Kwame Anthony Appiah 31. Relativism, Persons, and Practices Amélie Oksenberg Rorty 32. One What? Relativism and Poststructuralism David Couzens Hoy 33. Must a Feminist Be a Relativist After All? Lorraine Code List of Contributors Index. (shrink)

In this paper, I consider whether tenses, temporal indexicals, and other indexicals are contextually dependent on the context of assessment (or a-contextual), rather than, as is usually thought, contextually dependent on the context of utterance (u-contextual). I begin by contrasting two possible linguistic norms, governing our use of context sensitive expressions, especially tenses and temporal indexicals (??2 and 3), and argue that one of these norms would make those expressions u-contextual, while the other would make them a-contextual (?4). I then (...) ask which of these two norms are followed by English speakers (?5). Finally, I argue that the existence of a-contextuality does not in any sense entail ?relativism? about truth (?6). (shrink)

In the paper I describe John MacFarlane’s version of relativism about truth. I begin by discussing Twardowski’s (1900) and Kokoszynska’s (1948; 1951) arguments against relativism. They think — just as Haack does (see 2011) — that sentences may be relatively true, if they are incomplete, but once they are completed they become true (or false) absolutely. MacFarlane distinguishes between nonindexical contextualism (which was anticipated by Kokoszynska (sic!)) and relativism which requires the introduction of the context of assessment. (...) According to him only the view which postulates double-indexed (to contexts of utterance and to contexts of assessments) truth is able to explain disagreement in subjective domains and contradicting intuitions about the truth-value of future-contingents. (shrink)

AcknowledgmentsIntroduction: Social Theory After Cognitive Science1. Throwing Out the Tacit Rule Book: Learning and Practices2. Searle's Social Reality3. Imitation or the Internalization of Norms: Is Twentieth-Century Social Theory Based on the Wrong Choice?4. Relativism as Explanation5. The Limits of Social Constructionism6. Making Normative Soup Out of Nonnormative Bones7. Teaching Subtlety of Thought: The Lessons of "Contextualism"8. Practice in Real Time9. The Significance of ShilsReferences Index Copyright © Libri GmbH. All rights reserved.

Relativists try to reduce the realistic notion of truth or make do without it. Rorty, e.g., regards 'true' as an indexical, or as a commendatory term; both construals result in contradictions. Dummett replaces truth by assertability, but that results in a vicious regress, making it impossible, first, to state the theory, and second, that nonomniscients know anything. Quine, rejecting meaning and reference altogether, ends with a picture of language that is a mere pattern of (e.g., vocal) interactions; by its (...) own light, that theory is incomprehensible and unjustifiable. Truth as correspondence to reality is therefore an irreducible notion. (shrink)

There are two issues I want to very briefly raise in response to Robin McKenna’s paper, “Epistemic Contextualism, Epistemic Relativism, and Disagreement.” First, I want to question whether or not the disagreement problem faced by indexical contextualism is truly a problem. Secondly, I want to consider whether or not McKenna’s solution is really in keeping with indexical contextualism.

Indexical contextualism (IC) is an account of predicates of personal taste (PPTs) which views the semantic content of PPTs as sensitive to the context in which they are uttered, by virtue of their containing an implicit indexical element. Should the context of utterance change, the semantic content carried by the PPT will also change. The main aim of this paper is to show that IC is unable to provide a satisfactory account of PPTs. I look at what I (...) call “pure” IC accounts and show that because they fail to respect empirical data regarding disagreements where neither person is at fault, known as “faultless disagreements”, they must be rejected. I then go on to consider what I call IC “plus” (IC+) accounts. Such accounts attempt to account for the faultlessness of such disagreements using a simple indexical semantics, whilst introducing some extra ingredient to account for the disagreement part. I focus on two main versions of IC+: Gutzmann’s (in: Meier, van Wijnberger-Huitink (eds) Subjective meaning: alternatives to relativism, De Gruyter, Berlin, 2016) expressivist account, and López de Sa’s (in: García-Carpintero, Kölbel (eds) Relative truth, Oxford University Press, Oxford, 2008; Erkenntnis 80(Supp 1):153–165, 2015) presuppositional account. I discuss some internal worries with these accounts before going on to some final remarks about IC/IC+ in general. I conclude that neither IC nor IC+ can provide a satisfactory semantics for PPTs. (shrink)

David Lewis, Stewart Cohen, and Keith DeRose have proposed that sentences of the form S knows P are indexical, and therefore differ in truth value from one context to another.1 On their indexical contextualism, the truth value of S knows P is determined by whether S meets the epistemic standards of the speakers context. I will not be concerned with relational forms of contextualism, according to which the truth value of S knows P is determined by the standards (...) of the subject Ss context, regardless of the standards applying to the speaker making the knowledge claim. Relational contextualism is a form of normative relativism. Indexical contextualism is a semantic theory. When the subject is the speaker, as when S is the first person pronoun I, the two forms of contextualism coincide. But otherwise, they diverge. I critically examine the principal arguments for indexicalism, detail linguistic evidence against it, and suggest a pragmatic alternative. (shrink)

This paper is in five sections. In the first one, I summarize some views on truthmaking I will be presupposing, emphasizing however the various controversies on which I will remain neutral. In section two and three, I present the characterization of a response-dependent property. In section four, I present two ways in which a property can be response-dependent, in the characterized sense. In final section five, I present how these correspond to different versions of moderate relativism, namely indexical (...) and nonindexical contextualism. Thus the view presented here contrasts not only with pluralism about truth, but also with radical relativism about truth, as recently defended by John MacFarlane. (shrink)

This chapter contains section titled: The Importance of Character ‘Good Character’ Liberalism and Character ‘Dirty Hands’ Moral Conflict.

I provide a novel kind of argument for moral relativism which combines a general quasi-indexical semantics for the most important thin moral terms with an indeterminacy thesis. I then argue that the version of moral relativism supported by this strategy of argument allows for good rejoinders to the three most important and familiar objections to moral relativism.

This essay investigates the troubled status of the concept of the index and its concomitant notion of evidence within the context of a global, visual culture. Specifically, the essay centres on the notion of the index in an era, where the use of digital images claiming to truthfully represent war and conflict has become an increasingly important part of warfare. Focusing on two documentary works by respectively performance artist Rabih Mroué and visual artist Abu Lawrence Hamdan, the article shows that (...) whilst both artists rely on material documents, which in each their way index back to conflictual events, the crucial point is not so much the status of the evidentiary material per se. Instead, enabled by fictitious strategies, the artists invite us to pay attention to the differing statuses and meanings assigned to documents depending on the particular knowledge systems and spaces of appearance within which they are perceived. In this way, the essay argues, the works of Mroué and Hamdan help us move beyond the discourses within documentary theory, which tend to conform to either a postmodernist relativist position or a realist epistemology. (shrink)

Our thought and talk are situated. They do not take place in a vacuum but always in a context, and they always concern an external situation relative to which they are to be evaluated. Since that is so, François Recanati argues, our linguistic and mental representations alike must be assigned two layers of content: the explicit content, or lekton, is relative and perspectival, while the complete content, which is absolute, involves contextual factors in addition to what is explicitly represented. Far (...) from reducing to the context-independent meaning of the sentence-type or, in the psychological realm, to the 'narrow' content of mental representations, the lekton is a level intermediate between context-invariant meaning and full propositional content. Recognition of that intermediate level is the key to a proper understanding of context-dependence in language and thought. Going beyond the usual discussions of indexicality and unarticulated constituents in the philosophy of language, Recanati turns to the philosophy of mind for decisive arguments in favour of his approach. He shows, first, that the lekton is the notion of content we need if we are to properly understand the relations between perception, memory, and the imagination, and second, that the psychological 'mode' is what determines the situation the lekton is relative to. In this framework he provides a detailed account of de se thought and the first person point of view. In the last part of the book, Recanati discusses the special freedom we have, in discourse and thought, to shift the situation of evaluation. He traces that freedom to a special mode - the anaphoric mode - which enables us to go beyond the egocentric stage of pre-human thought. (shrink)

According to a common intuition, a property is subjective or mind-dependent if it is a matter of taste whether an object possesses it or not and such matters are open to so-called faultless disagreement. For instance, assuming that funniness is subjective, two people may disagree about whether something is funny, yet both be right. If this intuition is correct, the possibility of subjective properties seems to depend on the possibility of faultless disagreement, which again seems to depend on some type (...) of relativism about truth or facts. Given that relativism is a contested view, this reliance is not a fortunate one for subjective properties. Those rejecting the possibility of faultless disagreement include indexical relativists. In this paper, I argue that the mind-dependence of properties does not require faultless disagreement and that indexical relativism, or contextualism, has the resources needed for a coherent notion of a subjective property. While contextualism may have its flaws, failure to account for subjective properties is not one of them. (shrink)

Moral Relativism can be considered an attractive alternative to realism because relativists can make good sense of cultural and societal disagreements by seeing them as faultless. However, we can show that this advantage is made possible by systematically disagreeing with moral phenomenology. Relativists make a substantial distinction between intercultural and intracultural discourses which turns out to be incoherent. This can be shown by making use of Crispin Wright’s notion of Cognitive Command.

Christopher Herbert, provoked by the Alan Sokal affair and by bullying critiques of “relativism,” has written this study to demonstrate the prominence of relativistic thought in the sciences of the last two centuries. Although he draws back from any claim that relativity and its opposite, philosophical realism, lead of necessity to particular political positions, he associates the former with liberal tolerance and the latter with mandatory worship in a repressive “church of ‘absolute truth’”. Nazi physicists such as Philipp Lenard, (...) he argues, “knew better than to regard relativity as a ‘purely scientific matter,’ seeing it instead as a mode of awareness implacably hostile to their own”, and for him it is no less consequential.Herbert runs the risk, he allows, of incurring Sokal's laughter. “For the benefit of any reader who will be reassured by the admission, I will concede the methodological dangers of proceeding as I do in this book, constructing intellectual history out of a congeries of remote‐seeming texts on the strength of what may seem like freely interpretive reading, unbuttressed by claims of demonstrable direct ‘influence’”. His concession, however, is off the mark. Does anybody now regard “influence” as the only legitimate category of explanation in intellectual history? A serious argument for a common discourse, rooted perhaps in a shared reaction to contemporary events or circumstances, can provide sufficient justification for a wide‐ranging cultural account. But his study is held together by little more than a word, “relativity.” Did it really, as he implies, have the same meaning in the writings of Herbert Spencer as in those of Albert Einstein?Although it seems unpromising, the possibility cannot be excluded in principle. To make it plausible would require a searching investigation of their scientific aims, their philosophical positions, and perhaps also their political purposes. Einstein was a German, a mathematical physicist, whose political views tended to pacifism and socialism. Spencer, who worked at the intersection of biology and social science, sought a unifying principle in a progressive cosmic tendency to advance from homogeneity to heterogeneity and by the 1880s had grown bitterly resentful about the growth of the social state in Britain. It seems at first comical to construe them as allied in advocacy of the doctrine of Protagoras, as Herbert labels it, that man is the measure of all things. Herbert simply ignores considerations of this kind, and there is nothing deeper in the book to alter one's initial reaction. Instead, he reaches more widely, enlisting on the same relativistic team an improbable alliance of Jeremy Bentham, John Stuart Mill, Charles Darwin, marginalist economics, Ernst Mach, Karl Pearson, quantum theory, Saussurean linguistics, and, in our own time, Richard Rorty and Jacques Derrida. Few opponents of this Victorian relativity are identified, for almost everyone has said something that can be associated with one or another meaning of “relativity.” In asides and footnotes, Herbert reaches back to the Enlightenment philosophes, and even to Hobbes, as relativistic progenitors. Well may Sokal laugh.Herbert is not a historian, but a literary theorist. He has this in common with the intolerant scientific realists he chastises: that he has composed a work of history—to which he indeed applies the name “intellectual history”—without bothering to canvass the historical scholarship. Would a great university press publish a book on the rise of the novel by an author who had never looked to literary scholarship, or on landscape painting by one who disdained to read art history? Herbert seems a perfectly decent fellow, but his book suggests that the arrogance of theory is fully a match for the arrogance of science. (shrink)

What different relativist claims about a given domain are to be distinguished? Which of them is best placed to account for intuitive facts about disagreement in that domain? In a recent paper in this journal, ‘Indexical Relativism versus Genuine Relativism’ (2004), Max Kölbel distinguishes two forms of relativism, andargues that one of them, indexical relativism, faces problems in accounting for disagreement. In the first part of this discussion I present my own taxonomy of relativist (...) positions in a given domain, which is based on David Lewis’s 1980 essay, and I compare it with Kölbel’s and other recent suggestions. In the second part, I argue that the presuppositional defence of indexical relativism against related objections that I have elaborated elsewhere is also effective against Kölbel’s recent charges. (shrink)

According to relativism, these appearances of faultless disagreement are to be endorsed. According to moderate relativism, this can be done within the general Kaplan-Lewis-Stalnaker two-dimensional framework, in which the basic semantic notion is that of a sentence s being true at a context c at the index i: it may in effect be the case that s is true at c but false at c∗. According to indexical relativism, this is so in virtue of the content (...) of sentence s at c being different from that of s at c∗. (shrink)

According to indexical contextualism, the perspectival element of taste predicates and epistemic modals is part of the content expressed. According to nonindexicalism, the perspectival element must be conceived as a parameter in the circumstance of evaluation, which engenders “thin” or perspective-neutral semantic contents. Echoing Evans, thin contents have frequently been criticized. It is doubtful whether such coarse-grained quasi-propositions can do any meaningful work as objects of propositional attitudes. In this paper, I assess recent responses by Recanati, Kölbel, Lasersohn and (...) MacFarlane to the “incompleteness worry”. None of them manages to convince. Particular attention is devoted to an argument by John MacFarlane, which states that if perspectives must be part of the content, so must worlds, which would make intuitively contingent propositions necessary. I demonstrate that this attempt to defend thin content views such as nonindexical contextualism and relativism conflates two distinct notions of necessity, and that radical indexicalist accounts of semantics, such as Schaffer’s necessitarianism, are in fact quite plausible. (shrink)

This chapter covers some of Robert Brandom’s contributions to our understanding of communication. Topics discussed include his theory of discursive practice, his inferential semantics, his scorekeeping pragmatics, his views on the “transmission” model of communication, and his semantic perspectivism. I compare his scorekeeping pragmatic theory to other kinds of pragmatic theories, and I argue that his semantic perspectivism can be understood as a global indexical relativism.