Ruth Millikan

To understand how language works, one must first look to the cooperative functions that various language forms perform, understanding these on a biological model as what these forms accomplish that keeps them in circulation. Next, one should look at language mechanics, at how language forms perform their functions, and especially to the conditions in the world that are necessary to support their specific functions. These are, in part, truth conditions, which are determined by a kind of “meaning” called “semantic mapping functions” — “functions,” this time, in the mathematical sense. Last, the psychological mechanisms that are involved in implementing the functions of various language forms must be described. A proper understanding of these mechanisms eliminates the need to introduce anything akin to intensions or Fregean senses in the understanding of linguistic meaning.

Sainsbury and Tye (2011) propose that, in the case of names and other simple extensional terms, we should substitute for Frege's second level of content—for his senses—a second level of meaning vehicle—words in the language of thought. I agree. They also offer a theory of atomic concept reference—their ‘originalist’ theory—which implies that people knowing the same word have the ‘same concept’. This I reject, arguing for a symmetrical rather than an originalist theory of concept reference, claiming that individual concepts are possessed only by individual people. Concepts are classified rather than identified across different people.

A list of groceries, Professor Anscombe once suggested, might be used as a shopping list, telling what to buy, or it might be used as an inventory list, telling what has been bought (Anscombe 1957). If used as a shopping list, the world is supposed to conform to the representation: if the list does not match what is in the grocery bag, it is what is in the bag that is at fault. But if used as an inventory list, the representation is supposed to conform to the world: if the list does not match what is in the bag, it is the list that is at fault. The first kind of representation, where the world is supposed to conform to the list, can be called "directive"; it represents or directs what is to be done. The second, where the list is supposed to conform to the world, can be called "descriptive"; it represents or describes what is the case. I wish to propose that there exist representations that face both these ways at once. With apologies to Dr. Doolittle, I call them pushmi-pullyu representations or PPRs