In a Notre Dame review of Phenomenology and Naturalism: Examining the Relationship between Human Experience and Nature, edited by Havi Carel and Darian Meacham, Evan Thomson criticizes my claim that the existence of dark phenomenology implies that phenomenology must be a naturalistic discipline without transcendental warrant. He is correct about my aims and provides a neat summary of my account of dark phenomenology:
David Roden argues that phenomenology should be retained only as a descriptive, empirical method for providing data about experience. This method must be recognized as limited, because it cannot penetrate “dark phenomena” that are not available to introspection or reflective intuition, such as very fine-grained perceptual discriminations of shades of color that cannot be held in memory, or the deep structure of temporal experience. Roden’s discussion of these dark phenomena is illuminating, but his conclusion about the status of phenomenology does not follow. Although he is right that phenomenology cannot be a completely autonomous investigation, but rather must be informed by experimental investigations, it hardly follows that all that phenomenology can do is provide data about what is available to introspection. On the contrary, as the articles by Zahavi, Ratcliffe, Wheeler, and Morris demonstrate, phenomenology can provide new concepts and models for enriching our understanding of nature.
However, I don’t think Thomson’s objection will do as it stands. The position developed in “Nature’s Dark Domain” is consistent with phenomenology being conceptually productive and revealing about nature. If phenomenology is not completely “dark”, it could not be otherwise. I only argue that phenomenological reflection cannot provide future proof (a priori) grounds for claims about invariants of experience or being because – alone and unaided – it cannot tell us what our phenomenology is.
For this reason, my position differs from Mike Wheeler’s “Science Friction: Phenomenology, Naturalism and Cognitive Science” from the same volume. There Wheeler argues that transcendental phenomenology can unpack the “constitutive” conditions of cognition and agency – which tell us what it is, in general, to be an agent or a cognizer – while cognitive science reveals the causal “enabling” conditions for cognition and agency. For example, he claims that Heidegger’s phenomenology of coping is illuminated by experiments in situated robotics using action-oriented representations – which represent an agent’s world in terms of the way it interacts with its body.
So the transcendental/constitutive conditions for agency may require that contextual relevance and an understanding of affordances is necessary for agency, while action-oriented representations reveal one way in which contextual relevance is enabled in representational mechanisms (Wheeler 2013: 143, 152; 2005 197).
According to Wheeler, this model furnishes a minimal naturalism which “domesticates” the transcendental: constitutive conditions are subject to empirically-motivated revision.
However, the kind of revision that Wheeler envisages in his essay seems modest. For example, Heidegger’s account of temporality as thrownness implies that the human agent always encounters the world “embedded within a pre-structured field of intelligibility into which she has been enculturated.” (Wheeler 2013: 158) Wheeler allows that both the mechanisms and the cultural forms of this field can be revealed scientifically (e.g. via cognitive science or ethology):
A consequence of this temporality-driven cultural conditioning of the transcendental is that although there will be specific factors that are transcendentally presupposed by any particular act of sense-making there is no expectation that those factors will be permanently fixed for all human psychological phenomena across space and time (160)
Earlier in his essay, Wheeler provides a succinct account of the epistemological commitments of naturalism: namely that for the naturalist, science and philosophy are continuous. If so, there is no point in this continuum that can be immune from revision in principle – even transcendental claims about the structure of temporality in human agents. It follows that all constitutive claims are empirically defeasible. There is no interesting epistemological boundary to be called between the transcendentally constitutive structure and the various “fillers” for that structure revealed by science Now, this is just what we would expect if – as I argue – the deep structures posited by phenomenology give only limited insight to bare reflection or phenomenological interpretation.
Thus if the deep structure of lived time is not given to us we have a limited first-person grasp of its nature and scope. A deconstructive reading of Heideggerian temporality, for example, implies that the differential or “ecstatic” model of temporality generalizes well beyond transcendental subjects to structures of “generalized writing” found at all levels of biological and technological existence (Stiegler 1998; Hägglund 2008, 2011). The point being not that deconstruction provides a wider-ranging transcendental warrant but that it reveals an indeterminacy in the more narrowly phenomenological ones. If we do not know what temporality is or what must “have it”, we cannot claim to know that all serious agents must have a culturally pre-structured field, for we have produced only a loose, holistic model of a process whose underlying nature is not reflectively available to us, and which may not even be holistic in the phenomenological sense. If the depth-structure of temporality is dark, the constitutive features of all the phenomena where it is supposedly involved as are also occluded. Thus claims about constitutive conditions of cognition and agency are fodder for empirical defeat even where they yield passing insight into nature.
Hägglund, M. 2008. Radical Atheism: Derrida and the Time of Life. Stanford, CA: Stanford University Press.
____2011. “The Trace of Time and the Death of Life: Bergson, Heidegger, Derrida”, https://www.youtube.com/watch?v=9qqaHGUiew4 (accessed November 2011).
Roden, D. 2013. Nature’s Dark Domain: an Argument for a Naturalised Phenomenology. Royal Institute of Philosophy Supplement, 72, 169-188.
Stiegler, B. 1998. Technics and Time, 1: The Fault of Epimetheus, Vol. 1. Stanford, CA: Stanford University Press.
Wheeler, M. 2005. Reconstructing the Cognitive World: The Next Step. Cambridge, MA: MIT Press.
____ 2013. Science Friction: Phenomenology, Naturalism and Cognitive Science. Royal Institute of Philosophy Supplement, 72, 135-167.
CALL FOR PAPERS
The Society for European Philosophy and Forum for European Philosophy
Joint Annual Conference
Philosophy After Nature
3-5 September 2014
The Joint Annual Conference of The Society for European Philosophy and Forum for European Philosophy in 2014 will be hosted by the Centre for the Humanities, the Faculty of Humanities and the Descartes Institute, Utrecht University, the Netherlands.
Professor Michel Serres, Stanford University, Académie française
Information and Thinking/l’information et la pensée
respondent: Professor Françoise Balibar, Université Paris-Diderot
Professor Rahel Jaeggi, Humboldt-Universität zu Berlin
Critique of Forms of Life
Professor Mark B.N. Hansen, Duke University
Entangled in Media, Towards a Speculative Phenomenology of Microtemporal Operations
The SEP/FEP conference is the largest annual event in Europe that aims to bring together researchers, teachers and others, from different disciplines, interested in all areas of contemporary European philosophy. Submissions are therefore invited for individual papers and panel sessions in all areas of contemporary European philosophy. For 2014, submissions that address the conference’s plenary theme – Philosophy After Nature – are particularly encouraged. This would include papers and panels that are after nature in the sense of being in pursuit of nature’s consequences. We invite perspectives on critique, science, ecology, technology and subjectivity as bound up with conceptions of nature and experiment with various positions in contemporary thought.
Abstracts of 500 words for individual paper submissions and proposals for panels should be sent to Rick Dolphijn (firstname.lastname@example.org) by 17 May 2014. Proposals for panels should include a 500-word abstract for each paper within the panel. Proposals from academics, graduate students and independent scholars are welcome.
Conference committee: Rosi Braidotti, Bert van den Brink, Rick Dolphijn, Iris van der Tuin and Paul Ziche.
Enquiries: Rick Dolphijn (email@example.com)
Stephen Shakespeare has an interesting post over at An und für sich discussing Hilary Putnam’s argument against Metaphysical Realism and the positions of contemporary speculative realists like Meillassoux and Harman. Putnam (circa Reason Truth and History) treats Metaphysical Realism (MR) a package deal with three components: Independence (there is a fixed totality of mind-independent objects); Correspondence (there are word-world relations between bits of theories and the things to which they refer); Uniqueness (there is one true theory that correctly describes the state of these objects).
He then uses his model-theoretic argument to undermine Uniqueness. Given an epistemologically ideal theory and an interpretation function which maps that theory onto one of some totality of possible worlds, you can always come up with another mapping and hence another theory that is equally true of that world, elegant, simple, well-confirmed, etc. Unless, there is some other property that picks out a single theory as God’s Own other than its epistemic and semantic virtues, Uniqueness fails and with it MR.
Shakespeare argues that speculative realists reject the form of the independence thesis, denying that there is a fixed totality of mind-independent objects:
[Contemporary Realism] need not entail a conviction that objects in the world are a ‘fixed totality’. Objects can change or join to form new, irreducibly real objects. The lists of objects which are part of the rhetorical style of OOO encompass radically diverse things, including physical assemblages, social groups and fictional works. Each of these ‘objects’ consists of other irreducible objects and so on. There is not simply one stratum of object.
For Meillassoux, the picture is different. In one respect, the absolute consists of the fact that anything can be different for no reason: there is no founding ontological or transcendental necessity for the order of things. And this is what we can know. So his realism also does not entail that there is one fixed totality, or one complete and true description of things.
I demur partly from this analysis of where SR diverges from MR – though I’m happy to be persuaded otherwise. By “fixed” Putnam just means determinate. If there are fictional objects or sensa, then these must be part of God’s Own Theory (given MR). If there are assemblages with emergent properties, they too might click into God’s Own Ontology. Moreover, the Harmiverse has to consist of discrete, encodable objects, so it’s quite susceptible to a model-theoretic analysis of the kind that Putnam offers (See my Harman on Patterns and Harms).
Shakespeare may be right about Meillassoux’s ontology. One could argue that hyperchaos is not a thing and thus cannot be part of a model.
If we read Hyperchaos as the absolute contingency of any thinkable possibility then representing hyperchaos might seem pretty easy. Meillassoux is just saying that any non-contradictory event could occur (I will not consider whether he is justified in saying this).
So perhaps his ontology just comes down to the claim that any arbitrary, non-contradictory sentence is true in at least one possible world.
I suspect (but cannot show) that the real problem with reconciling Meillassoux’s SR with MR is in how one interprets this modality. Saying that any arbitrary, non-contradictory sentence is true in at least possible world, is not what Meillassoux has in mind since this resembles a standard definition of de dicto contingency in possible world semantics. Moreover, Meillassoux (2010) denies we have warrant to believe that the thinkable can be totalized a priori on the grounds that set theory shows that there are always more things than can be contained in any totality. If this is right, then it is precipitate to assume a totality of all objects or a totality of all models under which God’s Own Theory could be interpreted. MR cannot even get started.
However, there are other ways in which contemporary realists (and not just speculative realists) could diverge from MR. For example, Devitt denies that realism is really committed to Uniqueness – the view that there is exactly “one true and complete description of the world” (Devitt 1984: 229). We might also demur from the assumption that the world consists of objects or only objects that enter into semantic relationships with bits of language or mind. Structural realists, for example, argue that reality is structure and that this is precisely what approximately similar theories capture – regardless of their official ontological divergences (Ladyman and Ross 2007: 94-5). Some speculative ontologies deny the Correspondence assumption, holding that the world contains entities that cannot be fully represented in any theory: e.g. powers, Deleuzean intensities.
Perhaps the Correspondence assumption just replicates the Kantian view that entities must conform to our modes of representation – in which case a robust realist should reject it in any case. This, interestingly, is where the issue of realism segues into the issues addressed in my forthcoming book Posthuman Life. For, analogously to Meillassoux’s claim about totalizing the thinkable, one can also reject the claim that we have any advance, future-proof knowledge of the forms in which reality must be “thought” If we have no access to the space of possible minds, then we can have no a priori conception of what a world must be as such.
Devitt, M. 1984. Realism and Truth. Princeton: Princeton University Press.
Meillassoux, Q. 2010. After Finitude: An Essay on the Necessity of Contingency, R. Brassier (trans). London: Continuum.
Putnam, H 1981. Reason, Truth and History, Cambridge University Press, Cambridge.
Ladyman James, Ross Don, (2007), Every Thing Must Go: Metaphysics Naturalized, Oxford: Oxford University Press.
This is a sketch of a partial value theory that I’ve been developing while completing my book Posthuman Life. If there are similar theories out there, I’d be grateful for links to bibdata so that I can properly acknowledge them!
In order to construct an anthropologically unbounded account of posthumans, we need a psychology-free account of value. There may, after all, be many possible posthuman psychologies but we don’t know about any of them to date. However, the theory requires posthumans to be autonomous systems of a special kind: Functionally Autonomous Systems (see below). I understand “autonomy” here as a biological capacity for active self maintenance. The idea of a system which intervenes in the boundary conditions required for its existence can be used to formulate an Autonomous Systems Account of function which avoids some of the metaphysical problems associated with the more standard etiological theory. The version of ASA developed by Wayne Christensen and Mark Bickhard defines the functions of an entity in terms of its contribution to the persistence of an autonomous system, which they conceive as a group of interdependent processes (Christensen and Bickhard 2002: 3). Functions are process dependence relations within actively self-maintaining systems.
Ecological values are constituted by functions. The conception, in turn, allows us to formulate an account of “enlistment” which then allows us to define what it is to be an FAS.
1) (ASA) Each autonomous system has functions belonging to it at some point in its history. Its functions are the interdependent processes it requires to remain autonomous at that point.
2) (Value) If a process, thing or state is required for a function to occur, then that thing or process is a value for that function. Any entity, state or resource can be a value. For example, the proper functioning of a function can be a value for the functions that require it to work.
3) (Enlistment) When an autonomous system produces a function, then any value of that function is enlisted by that system.
4) (Accrual) An FAS actively accrues functions by producing functions that are also values for other FAS’s.
5) (Functional Autonomy) A functionally autonomous system (FAS) is any autonomous system that can enlist values and accrue functions.
People are presumably FAS’s on this account, but also nonhuman organisms and (perhaps) lineages of organisms. Likewise, social systems (Collier and Hooker 2009) and (conceivably) posthumans. To date, technical entities are not FAS’s because they are non-autonomous. Historical technologies are mechanisms of enlistment, however. For example. Without mining technology, certain ores would not be values for human activities. Social entities, such as corporations, are autonomous in the relevant and sense and thus can have functions (process interdependency relations) and constitute values of their own. However, while not-narrowly human, current social systems are wide humans not posthumans. As per the Disconnection Thesis: Posthumans would be FAS’s no longer belonging to WH (the Wide Human socio-technical assemblage – See Roden 2012).
This is an ecological account in the strict sense of specifying values in terms of environmental relations between functions and their prerequisites (though “environment” should be interpreted broadly to include endogenous and well as exogenous entities or states). It is also an objective rather than subjective account which has no truck with the spirit (meaning, culture or subjectivity, etc.). Value are just things which enter into constitutive relations with functions (Definition 2 could be expanded and qualified by introducing degrees of dependency). Oxygen was an ecological value for aerobic organisms long before Lavoisier. We can be ignorant of our values and mistake non-values for values, etc. It is also arguable that some ecological values are pathological in that they support some functions while hindering others.
The theory is partial because it only provides a sufficient condition for value. Some values – Opera, cigarettes, incest prohibitions and sunsets – are arguably things of the spirit, constituted as values by desires or cultural meanings.
Christensen, W. D., and M. H. Bickhard. 2002. “The Process Dynamics of Normative Function.” The Monist 85 (1): 3–28.
Collier, J. D., & Hooker, C. A. 1999. Complexly organised dynamical systems. Open Systems & Information Dynamics, 6(3): 241-302.
Roden. 2012. “The Disconnection Thesis.” The Singularity Hypothesis: A Scientific and Philosophical Assessment, Edited by Amnon Eden, Johnny Søraker, Jim Moor, and Eric Steinhart.Springer Frontiers Collection.
 An issue I do not have time to consider is that ecological dependency is transitive. If a function depends on a thing whose exist depends on another thing, then it depends on that other thing. Ecological dependencies thus overlap.
 Addictive substances may fall into this class.
“Unlike physical or chemical dissipative structures, in which patterns of dynamic order form spontaneously, but whose stability relies almost completely on externally-imposed boundary conditions, autonomous systems build and actively maintain most of their own boundary conditions, making possible a robust far-from-equilibrium dynamic behavior.”
“A big stone in the river holds water from flowing, and some bacteria ferment milk to produce yoghourt. Although both systems do something, we do not call the stone an agent. The difference between the two cases is not in the degree of change operated by one or the other, but in the consequence of that change: only in the latter case does the change contribute to the maintenance of the performer of the action.”
Ruiz-Mirazo, Kepa & Moreno, Alvaro (2012). “Autonomy in evolution: from minimal to complex life”. Synthese 185 (1), 33-34.
Metaphysical Realism (MR) is not one claim but, Putnam argues, a package of interrelated claims about the mind-world relationship. The key components of MR are 1) the independence thesis; 2) the correspondence thesis; 3) the uniqueness thesis. The independence thesis states that there is a fixed totality of mind independent objects (the world). The correspondence thesis states that there are determinate reference relations between bits of language or mental representations and the bits of the world to which they refer. The uniqueness theory states that there is a theory whose sentences correctly describe the states of all these objects. This implies a singular correspondence between the terms belonging to this theory and the objects and properties that they refer to (Putnam 1981, 49). As a package it is cohesive. One needs mind-independent properties and objects as objects/properties to correspond to. There must be some unique total fact about these objects if there is to be one correct way in which a theory can represent this total fact.
We can imagine this theory being expressed in a language consisting of names like “Fido” and “Shlomo”, property and relation terms like “…is a dog”, “…is a cat” or “…is father of…”, as well as all the quantificational apparatus that we need to make multiple generalizations: e.g. “There is at least one thing that is a cat” or “All dogs hate at least one cat”. Of course, since this is the one true theory we might expect it to contain enough mathematics (e.g. set theory) to express the true laws of physics, the true laws of chemistry, etc. However, for this to be one true theory each true sentence that we can derive from it – e.g. “Shlomo is a cat” – must hook up with the world in the right way. For example, “Shlomo” must determinately refer to a unique object and this object must have the property referred to by “…is a cat” (this property might be the set of all cats or it might be universal property of catness – again, depending on the metaphysical facts). [i]
An assignment of referents to terms along these lines is called an interpretation function. The set of objects, properties, relations, etc. that are matched up to terms by a particular interpretation function is called a model. Putnam’s account of metaphysical realism then, in effect says that metaphysical realism is the claim that there is a unique description of the world hooked up to that world by a single true interpretation function (matching names to objects, property terms to properties, etc.).
The uniqueness of the corresponding interpretation function is crucial here because if there were more than one good way of interpreting the terms of the one true theory, there would be alternative theories, each one corresponding to a different interpretation function for the constituent terms of its language.[ii] In that case, there would not be one correct description of the world. But if realism comes down to a commitment to there being a God’s eye view of the world – a uniquely true theory which picks out the way the world is – then realism would have to be rejected.
What is the virtue that makes the one true theory unique? Well, to count as the one true theory, it would, at minimum, need to satisfy all the “operational constraints” that ideally rational inquirers would impose on such a theory. For example, if one imagines science progressing to an ideal limit at which no improvements can be made in its explanatory power, coherence, elegance or simplicity, then the one true theory would have to be as acceptable to ideally rational enquirers as that theory (Putnam 1981, 30).
Putnam’s argument against realism is that given a theory that satisfies this ideal of operational virtue there would always be a second equally good theory that can be constructed by giving the sentences of the first different interpretations. Further, he argues, that there is nothing beyond operational virtue that might distinguish the first theory from the second because there are no mind-independent semantic facts that specify the right interpretation. If this is right, then there cannot be a one true theory that completely describes the world.
The argument begins with a theorem of model theory.[iii] The model-theoretic notion of a theory is that it is a language L under a given interpretation function I which maps the terms of L onto a universe of objects and properties (properties are treated as sets of objects. For example, the relation of fatherhood would be the set of all ordered pairs, the second member of which is the son of the first member.). The theorem states that for every theory T1 (consisting of a language L under interpretation I) it is possible to gerrymander a function J that interprets each term L “in violently different ways, each of them compatible with the requirement that the truth value of each sentence in each possible world be the one specified” (Putnam 1981, 33, 217-218). The basic idea is that under these “permutated” interpretation functions, the sentences that come out true in T1 in a given possible world would come out true in T2 in that world.[iv] The two theories T1 and T2 would not differ in assignments of truth values to sentences in any possible world and – being expressed in the same words – would have exactly the same structure, so each would be as simple and as elegant as the other.
However, metaphysical realism is committed to the view that even an ideally confirmed and simple theory could be comprehensively false because truth is “radically non-epistemic” – that is truth is a matter of whether a sentence corresponds with the world, not of how well confirmed that sentence is. This is, of course, the position that Descartes is committed to in his Evil Demon thought experiment. The semantic facts that give my beliefs reference to a possible world are unaffected by the existence or nature of the mind-external world. Putnam’s version of this realist conceit is the science fictional notion that we might be brains in vats being fed simulated experiences by a mad neurophysiologist. Thus, according to metaphysical realism, even a theory T1 that is operationally ideal and irrefutable for vat brains could be still be false (Putnam 1978, 125). However, unlike Descartes, Putnam argues that this conceit is incoherent. If T1 is consistent it is possible to find an interpretation function that maps the language of T1 onto a model containing elements of whatever world happens to exist – even if that is vat-world. So under this interpretation T1 comes out true, not false (Putnam 1978, 126).
It can be objected that this would not be the interpretation “intended” by the vat brains (or the ensorcelled Descartes, if one prefers). But T1 would be operationally as good as it gets for the envatted. It would inform their practices of inference and prediction in just the same way that it would were it true. There seems to be nothing beyond these practices of judgment and inference that could fix the meaning of terms like “cat” or “dog” – though these are clearly not sufficient to give uniquely determinate meaning.
Some philosophers have argued that uniquely intended interpretations can be imposed by our contents of our beliefs or ideas. For example, maybe my idea of a cat and actual cats shares a mysterious essence of catness which “exists both in the thing and (minus the latter) in our minds” which, in turn, fixes the reference of property terms like “cat” (Putnam 1983, 206; 1981, 59-61). Putnam argues that this response makes recourse to a magic language of self-interpreting mental-signs: it states, in effect, that there are mental representations that just mean what they mean irrespective of how the world is or of their role in inference. Here Putnam is in agreement with the French deconstructionist, Jacques Derrida. For Derrida, as for Putnam, a sign is a mark that acquires it meaning by being used differently from other signs, whether the mark is spoken, written or occurs in the brain or in some purely mental medium (if such a thing exits). A particular inscription or brain state or sound only counts as a sign insofar as it functions or is used differently from other signs. The obvious candidate for “use” and “function” here are the roles of signs in inferences and in interpretative practices. But these, as has been seen, are unable to fix a unique model for T1.
So it does not matter whether we are talking about mental signs or signs in language: they derive meaning from their differential functioning. For Derrida this has the complicating consequence that any mark must be “iterable”: i.e. can be lifted from its standard contexts and grafted into new ones, thereby acquiring different functions (Derrida 1988, 9-10). However, for our purposes, the important consequence is that appealing to “inner” or mental signs to fix the intended meanings of T1 seems to presents us with exactly the same problem of indeterminacy as we had with T1 itself (Putnam 1978, 127; 1983, 207).
If this is right, then the realist claim that an ideally confirmed theory could be false just comes down to the claim that there are self-standing minds or self-standing languages whose meanings are fixed regardless of how things lie in the world. But if Putnam is right, there are no self-standing meanings in this sense. Descartes thought experiment in either its 17th Century Demonic version or its modern Neuro or Simulationist versions is incoherent.
But, Putnam argues, this means that the idea that truth is non-epistemic is incoherent. To suppose that our beliefs could all be false, no matter how well they conform to experience and canons of enquiry makes no sense (Putnam 1978, 128-130). And (assuming the soundness of Putnam’s model theoretic argument) this also means that the idea of a privileged, God’s eye view of the world – MR -is incoherent. There is no single theory that uniquely corresponds to the nature of a mind-independent world because there are always other interpretation functions with which to generate new theories with the same degree of epistemic virtue. Thus the assumption that the world has an intrinsic nature independently of how it is construed from the standpoint of a particular theory or form of life is as much an ungrounded superstition as the notion of substantial forms.
Rather than aspiring to the idealized God’s eye view of metaphysical realism, Putnam argues that we should recognize that truth, reference and objectivity are properties that our claims and experiences have in virtue of “our” practices of inference, confirmation and observation. To say that the sentence “’Cow’ refers to cows” is true is not to make a claim about some determinate relationship – reference – between word and world but to say something about the situations in which a competent speaker of English should use the term ‘cow’ (Putnam 1978, 128, 136). From within the shared practices of English speaker, this fact just shows up as an a priori truth. But this (as Kant also claimed) does not reflect some impossible insight into the mind-independent nature of things, but simply reflects our acculturated understanding of what is appropriate to say, when (137). Even the metaphysical structure of the world is – according to this view – a perspective that reflects the background understanding and interests of creatures who share the relevant concerns and practices. Reference is, as Putnam puts it elsewhere, a “matter of interpretation” which presupposes “a sophisticated understanding of the way words are used by the community whose words one is interpreting” (Putnam 1995, 119). So, by the same token, there can be no ready-made totality of objects of reference since (again) this presupposes the discredited God’s eye view:
[From] my “internal realist” perspective at least, there is no such totality as All the Objects There are, inside or outside science. “Object” itself has many uses, and as we creatively invent new uses of words, we find that we can speak of “objects that were not “values of any variable” in any language we previous spoke (The invention of “set theory” by Cantor is a good example of this.) (Putnam 1995, 120)
Derrida, Jacques (1988). Limited Inc. Samuel Weber and Jeffrey Mehlman (trans.),Evanston Ill.:
Northwestern University Press.
Putnam, Hilary (1978). Meaning and the Moral Sciences. Routledge & K. Paul.
Putnam, Hilary (1981). Reason, Truth, and History. Cambridge University Press.
Putnam, Hilary (1983). Realism and Reason: Philosophical Papers Volume 3. Cambridge University Press.
[i] We can summarise this state of affairs as follows:
“Fido” —> the object Fido
“Shlomo” —> the object Shlomo
“…is a cat…” —> property of cattiness
“…is a dog…” —> property of dogginess
“…is the father of…” —> relation of fatherhood
[ii] For example, we can imagine a deviant interpretation function that maps up terms in the “wrong” way:
“Fido” —> the object Fido’s shadow
“Shlomo” —> the object Shlomo’s shadow
“…is a cat…” —> property of being the shadow of a cat
“…is a dog…” —> property of being the shadow of a dog
“…is the father of…” —> relation of fatherhood
[iii] The branch of mathematical logic that examines the formal relationships between languages and the models assigned to them under interpretation functions.
[iv] Suppose T1 has an interpretation function I that includes the first set of assignments given above (“Fido” refers to Fido, “Shlomo” refers to Shlomo, etc.) whereas T2’s interpretation function has the second. Thus the sentence “Shlomo is a cat” says that the object Shlomo is a cat in T1 whereas the same sentence say that a particular shadow is the shadow of a cat, which also happens to be true.