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Application of Russell theory on meaningspiness in descriptions
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In his essay, on what there is, W.V.O. Quine initially discusses the ontological disposition of a being, Pegasus, through the exploitation of two interlocutors, McX and Wyman, both of which support the existence of Pegasus. The interlocutor’s arguments center on a paradox, which Quine labels Plato’s beard. In essence this paradox states: 1) If a being X does not exist, then we would have no knowledge of X. 2) We have knowledge of X. 3) Therefore, X is. Quine believes the above argument is unsound; thus, he opposes McX and Wyman’s arguments throughout his essay, defending the position that Pegasus does not exist. Additionally, Quine examines problems within language--the way, which we should differentiate between naming and meaning—suggesting …show more content…
He suggests, it would be unintelligible to say an unactualized impossibility is, such as “the Round Square cupola at Berkeley College”, because unactualized impossibilities are lacking of meaning. Quine, at this point, believes he has adequately silenced the initial arguments of McX and Wyman; therefore, he answers Wyman’s new claim of meaninglessness, by introducing Russell’s “theory of descriptions” in order to enlighten his predecessors, so they won’t commit the same mistakes twice. McX and Wyman’s error, according to Quine, is the fact they fail to assign a statement meaningfulness unless its descriptive phrase refers to an object. Russell devised a theory regarding meaningfulness, which did not rely on objectification based on a single word, but instead generalizing the descriptive phrase of a sentence using quantifiable variables. Let us take the sentence, “The author of Romeo and Juliet is a playwright,” for example, if we utilize bound variables in place of the subject ‘the author’ the sentence can be restated as, “Something wrote Romeo and Juliet, and was a playwright.” For Quine, this is an pivotal linguistic achievement, as we are now able to analyze and ascribe meaningfulness to a statement without reflecting upon or presupposing the existence of any entity it regards because, “…quantificational words or bound variables are, of course a basic part of …show more content…
I liked the utilization of Russell’s theory to purport the solution for the paradox; however, there are some issues that I found in it. First, I did not understand why denying a description was different from denying a name, because the way I see it, a name is merely a description (as Quine said). Thus, I find myself agreeing with wyman. I believe, if there exists a world, which meets the conditions where a being such as Pegasus could live, and then Pegasus ought to be, regardless of his actualized existence. Pegasus is, then, as an unactualized possibility. Of course, I do not have an adequate response to the bald-fat man problem,
In the novel The Wings of a Falcon, the author Cynthia Voigt uses the structure of an adventure tale to tell the story of courage and bravery. Oriel, an orphan boy with his friend Griff, encounter many hardships to earn the title of the Earl. In this story, the author uses the literary devices of setting, characterization, and symbol, which all make the book an interesting one to read.
This insistence creates two problems. One is a problem of representation, in which the books confirm the strict illusion-reality dualism so characteristic of most contemporary medieval fictions. The second is a problem of interpretation, since they finally appear to undermine the very values of imagination and tradition that Cooper wishes to espouse.
In order to understand the concept of Moore’s Paradox, we must first assess and understand the behavior of logical and performative contradictions. Credited for devising and examining this paradox, George Edward Moore, a British philosopher who taught at the University of Cambridge and studied ethics, epistemology, and metaphysics describes the paradox in its omissive and commissive forms in which we will discuss thoroughly. I will then express my standpoint on which solution is the most optimal choice for Moore’s Paradox in order to analyze and explain why I believe my solution is superior to other solutions. I will also discuss any issues that arise
The tile of the poem “Bird” is simple and leads the reader smoothly into the body of the poem, which is contained in a single stanza of twenty lines. Laux immediately begins to describe a red-breasted bird trying to break into her home. She writes, “She tests a low branch, violet blossoms/swaying beside her” and it is interesting to note that Laux refers to the bird as being female (Laux 212). This is the first clue that the bird is a symbol for someone, or a group of people (women). The use of a bird in poetry often signifies freedom, and Laux’s use of the female bird implies female freedom and independence. She follows with an interesting image of the bird’s “beak and breast/held back, claws raking at the pan” and this conjures a mental picture of a bird who is flying not head first into a window, but almost holding herself back even as she flies forward (Laux 212). This makes the bird seem stubborn, and follows with the theme of the independent female.
implacability of the natural world, the impartial perfection ofscience, the heartbreak of history. The narrative is permeated with insights about language itself, its power to distort and destroy meaning, and to restore it again to those with stalwart hearts.
Quine's indeterminacy differs from Wittgenstein's in several aspects. First, Wittgenstein and Kripke's indeterminacy applies to a single individual in isolation and this indeterminacy disappears when the single person is brought into a wider community. Thus, this indeterminacy is only logically possible or hypothetical. Second, in Quine's problem, two translation manuals are distinguishable; while Wittgenstein's hypotheses, such as 'plus' and 'quus' and many others, are indistinguishable for the subject's past and the subject would never aware of the distinctions. Third, in Wittgenstein's view, whether a member follows the rules or not can be determined by 'outward criterion'. Quine's indeterminacy denies the existence of such 'outward criterion' for his two translation manuals.
Hill, Jane H., P. J. Mistry, and Lyle Campbell. The Life of Language: Papers in Linguistics in Honor of William Bright. Berlin [etc.: Mouton De Gruyter, 1998. Print.
In chapter three there is a somewhat disparate side of the ontological argument. It centers on the nature of God than the meaning of him. Particularly, this chapter centers on the early quality of God that is the fact that he needs to exist. Inanimate things, supplementary living things, and humans are ...
Berkeley’s Dialogues between Hylas and Philonous is an argument between the Cartesian thinker Hylas and the Berkelean Philonous. In the first of these dialogues, Berkley argues that the Cartesian notion of substance is incoherent and that the word "matter" as Descartes uses it is meaningless.
For Plato, Forms are eternal and changeless, but there is a relationship between these eternal and changeless Forms and particular things we perceive by means of our senses in the world. These particular things change in accordance to the perceiver and the perceiver’s environment and this is why Plato thought that such things do not possess real existence. For Plato, onl...
Blaise Pascal lived during a time when religion and science were clashing and challenging previous discoveries and ideas. Pascal lived from 1623 to 1662 due to his untimely death at the age of thirty nine. The scientific community grew enormously and Pascal was a great contributor to this growth. The growth in the scientific community is known as the Scientific Revolution. He lived in a time where an absolute monarch came into power, King Louis the XIV. Louis XIV was a believer in “one king, one law, and one faith” (Spielvogel, 2012). Pascal saw the destruction of protestant practices in France and the growth and acceptance of scientific discoveries. He used the scientific method to refine previous experiments that were thought to be logical but Pascal proved otherwise and eventually led to Pascal’s Law. He spent his life devoted to two loves: God and science. Within his book, “Pensees,” Pascal argues and shares his thoughts about God, science, and philosophy.
Donnellen (1966) criticized the Russell and Strawson’s view. He claimed that there are attributive and referential uses of definite description. The former is about attributively using definite description in an assertion which stating something about “A is B”. The latter is about speaker using the description to let the audience to know what is “A is B” about. Donnellen claimed that Russell focus on former and Strawson focus on latter.
Russell’s Theory of Definite Description has totally changed the way we view definite descriptions by solving the three logical paradoxes. It is undeniable that the theory itself is not yet perfect and there can be objections on this theory. Still, until now, Russell’s theory is the most logical explanation of definite description’s role.
Prior begins by identifying and supporting N.L. Wilson’s account of ‘substance-language’ where, in our everyday speech, we talk about events as they go on and change. In opposition, Prior highlights that mathematical logicians (such as Quine) wrongly promote ‘space-time’ language, where words that we use to describe individuals existing through time are replaced with words describing ‘word-lines’ or ‘life-histories’ of events.
Russell’s beliefs was that God is not real. This in fact is probably the biggest of his works, many of the videos I watched were interviews with Mr. Russell were in regards to his views on religion. He was very outspoken about and against religion with quotes such as, “Religion is based ... mainly upon fear ... fear of the mysterious, fear of defeat, fear of death. Fear is the parent of cruelty, and therefore it is no wonder if cruelty and religion have gone hand in hand. My own view on religion is that of Lucretius. I regard it as a disease born of fear and as a source of untold misery to the human race.” While he does make some intriguing points about religion, I feel as if much of what he is saying very contradictory. One reason I find him contradicting himself is because the first quote I heard of his, “Philosophy consists of speculation about matters where exact knowledge is not possible.” by saying this Russell is admitting that philosophy as a whole is consisting of speculation, and by that logic would his views on religion be speculation? I do realize on the contrary that he makes a very similar point to that there is no proof of religion, but by what he is saying philosophy is all speculation. Another reason I disagree with his views on religion is the argument posed to us by Aristotle that we talked about in class and that being that, “Anyone that does not believe in God is a fool.” He says this because if you say that you do not