James Higginbotham
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JAMES HIGGINBOTHAM ON LINGUISTICS IN PHILOSOPHY, AND PHILOSOPHY IN LINGUISTICS ABSTRACT. After reviewing some major features of the interactions between Linguistics and Philosophy in recent years, I suggest that the depth and breadth of current inquiry into semantics has brought this subject into contact both with questions of the nature of linguistic competence and with modern and traditional philosophical study of the nature of our thoughts, and the problems of metaphysics. I see this development as promising for the future of both subjects. First, a clarification. Philosophy is a large, many-limbed creature, whose variety of interests and methods, even if loosely gathered under the name of inquiry through reason (rather than through faith or revelation), may touch upon any special subject in a number of ways. Likewise Linguistics, comprising as it does the study of human language and languages across a manifold of social and historical concerns, only some of which are rel- evant to my discussion here. By speaking of Linguistics in Philosophy, or of Philosophy in Linguistics, I refer only to the typical subjects of this Journal from its inception, subjects that grew from the interaction between elements of the philosophy of language and the study of generative or formal linguistics, and chiefly of semantics. My question, with reference to the work carried out during this distinguished history, is what these interactions have led to, and where we might see things developing. Writing, now, as a member of a generation of academic philosophers for whom the material of linguistics was an exciting new arena of inquiry, it may be appropriate first to explain why, at least in my own and I hope not unrepresentative respect, this arena was one that had promise for philo- sophical inquiry, conceived in a certain purity, and was also continuous with the development of philosophy. Subsequently, I shall turn to what I see coming about in these latter days. Philosophy asks big questions. Among them: what is thought? what is the place of mind and rationality in a natural world? what is truth? what is there in the world? As Michael Dummett has remarked, philosophy aims at these questions even in its apparently removed, local, and most arcane discussions; must so aim, to be in keeping with the traditions of the subject. Linguistics and Philosophy 25: 573–584, 2002. © 2002 Kluwer Academic Publishers. Printed in the Netherlands. 574 JAMES HIGGINBOTHAM Philosophy has its methods, different ones at different times. How- ever, the methods of philosophy (themselves supported or questioned upon philosophical grounds) are typically not just methods, but also formats, within which the whole of philosophy, or at least the whole of what in- terests their proponents, may be transacted. It is in this sense, as the format within which exposition, discussion, and argument took place, that the philosophy of language of the first period of this Journal may be under- stood (and it is in this sense also that Zeno Vendler published Linguistics in Philosophy, from which I have borrowed part of my title). This format is not, now, as favored as it was. But it continues to hold a place in the subject, one that stems from the oldest traditions. If there is any single topic that can be said not only to deploy methods and to aim at results of inquiry typical of linguistics on the one hand and philosophy on the other, but even to constitute a domain that is, at the same time, a part of linguistics and a part of philosophy, it is the details of meaning and the conveyance of meaning in language. It is a measure of the continuity of this subject that the great work of the past, from Plato and Aristotle through medieval figures such as William of Sherwood and Jean Buridan, and down to Antoine Arnauld and Otto Jespersen, is readable today, and that they are concerned with what is recognizably the same subject. David Lewis wrote in 1980 (reprinted in Lewis 1998): We have made it part of the business of philosophy to set down, in an explicit and systematic fashion, the broad outlines of our common knowledge about the practice of language.1 Our making it so was not a novelty. But our making so much of it was a novelty, made possible by achievements especially in logic and the theory of formal languages, by the concentrated effort of part of the represent- atives of “the linguistic turn” in philosophy, and by the work of Rudolf Carnap, W.V. Quine, and others. It was exciting. There were things to be discovered. Only in the late 1970s, for example, did a coherent even if still partial theory of the conditions on taking anaphoric pronouns as bound variables begin to emerge, along with full accounts of restricted quantification, steps toward a reasonable story about the logic of conditionals, and much else. Latterly, the philosophy of mind (an appropriate label for a rather loosely connected family of inquiries, more or less involved with the cognitive sciences, or their interpretation) has become the center of specu- lative philosophy, and the philosophy of language is no longer the general, preferred format for philosophical exposition. I do not rehearse here the 1 Reprinted in Lewis 1998, 22. ON LINGUISTICS IN PHILOSOPHY, AND PHILOSOPHY IN LINGUISTICS 575 steps taken in this direction. Instead, or so I shall argue, we can see the beginnings of new problems and questions, within the philosophy of lan- guage conceived as a specialty, not just within philosophy, but also within linguistics. Linguistics and philosophy, like steak and barbecue sauce, have much to give each other. Philosophy has acted for many years as a kind of logic delivery system to linguistics, a role that will doubtless continue; and formal linguistics, by opening up investigations in philosophical logic to the question of the details of particular sentences, their precise syntax and combinatorics of meaning, has enriched and deepened these investig- ations. What I wish to dwell upon, however, is the prospect of a common enterprise, wherein elements typical of philosophy and those typical of linguistics interact. This common enterprise, I suggest, is the clarification of the nature of our thoughts, what we actually express when we understand one another. Assume, what is common enough although open to question, that this clarification calls first of all for the exposition of the truth conditions of sentences, as they occur as parts of total languages, and within the con- texts of their potential utterance; and assume also that any correct account of what we are inclined to assert must, over a wide domain, make us pretty much right about the way things are.2 Then the truth conditions of much of what we believe must be such as to be actually met; and this implies that what turns up in the metaphysics of semantic investigation cannot be passed off as a mere manner of speaking, but constitutes our best conception of the way the world is. Examples of metaphysical features that have been deployed in contem- porary investigation are many: Davidson 1967 and subsequent work on individual events; Montague 1960 on what he called “philosophical entit- ies”; and elements such as propositions and individual concepts, advanced in Carnap 1947, but now understood in terms of possible-worlds semantics or counterpart theory, and others. If the proffered semantics employing these elements is correct, then they must form, not merely part of our conception of the world, but part of the world itself. To say this much is not to commit semantics to an all-out realism with respect to the elements invoked. It does, however, imply that the question of realism must be taken seriously, including familiar questions of pos- sible reduction or relativization of the objects involved, as for instance whether individual events can be reduced to regions of space and time, or whether possible worlds can be modeled as maximally consistent sets of propositions. 2 This view is identified especially with Davidson 1984. 576 JAMES HIGGINBOTHAM Alternatives are perhaps possible, and have certainly been advanced; but it is not, in my view, easy to see that they are alternatives. Thus Jackendoff 1998 writes in this Journal in defense of the view that, at least for that conception of linguistics that takes a “mentalist stance”, and is interested in language as a chapter of the study of the “properties of the mind”, there is to be a contrast between the view that there is reference in language to “entities in the world”, and the view that there is reference to “entities in the world as conceptualized by the language user”.3 First of all, it is hard to see how the “mentalist stance” is at odds with any conception of reference to ordinary things; reference to the salt cellar on the table, for example, which will come across the table to me if I say to my neighbor, “Please pass the salt”. Presumably, ‘x sees the salt on the table’, with its unabashed reference to salt and to tables, expresses a “property of the mind” of x if anything does. Furthermore, what is to drive a wedge between “entities in the world as conceptualized”, and “entities in the world”? Jackendoff mentions examples of fictions (broadly speaking, thus including Santa Claus): this gives him a semantics (Jackendoff 1998, 215) where Santa Claus is imaginary is, if true, true of a “conceptualized entity” that is not “real”. Many alternatives have been explored, in criticism of the thesis, which appears to be Jackendoff’s, that not only the evident grammatical form, but even the logical form, of Santa Claus is imaginary is the same as that of My shirt is red.