Marian David

Die Frage nach der Existenz von Propositionen, aufgefaßt als abstrakte und allgemeine Gegenstände, ist einer der Zankäpfel des Universalienstreites in seiner heutigen Form. Da der Verfasser in diesem Streit auf der Seite jener steht, die, wie Piaton sagt, "alles aus dem Himmel und dem Unsichtbaren auf die Erde herabziehen", werden einige Überlegungen angestellt, die darauf abzielen, platonistische Argumente zu unterminieren, welche häufig im Rahmen einer realistischen Bedeutungstheorie sowie im Rahmen der Theorie von der Intentionalität des Mentalen vorgebracht werden, um uns von der Notwendigkeit der Annahme von Propositionen zu überzeugen.

This paper is concerned with a popular view about the nature of propositions, commonly known as the Russellian view of propositions. Alvin Plantinga has dubbed it, or more precisely, a crucial consequence of it, Existentialism, and in his paper “On Existentialism” (1983) he has presented a forceful argument intended as a reductio of this view. In what follows, I describe the main relevant ingredients of the Russellian view of propositions and states of affairs. I present a relatively simple response Russellians might want to make to Plantinga’s anti-existentialist argument. I then explore one aspect of this response—one that leads to some rather curious consequences for the Russellian view of propositions and states of affairs.

The so-called “disquotational theory of truth” has not previously been developed much beyond the thesis that saying, for example, that ‘Snow is white’ is true amounts only to saying that snow is white. Marian David has set out to see what further sense can be made of the disquotational theory, and to compare its merits with those of correspondence theories of truth. His prognosis is that an intelligible disquotational theory of truth can be developed but will suffer from drastic shortcomings that make it all but unusable.

IntroductionE.J. LOWE: Event Causation and Agent CausationRalf STOECKER: Agents in ActionGeert KEIL: How Do We Ever Get Up? On the Proximate Causation of Actions and EventsMaria ALVAREZ: Letting Happen, Omissions, and CausationFrederick STOUTLAND: Responsive Action and the Belief-Desire ModelMarco IORIO: How Are Agents Related to Their Actions? The Existentialist ResponseJens KULENKAMPFF: What Oedipus Did When He Married Jocasta or What Ancient Tragedy Tells Us About Agents, Their Actions, and the WorldRüdiger BITTNER: Agents as RulersMonika BETZLER: How Can an Agent Rationally Guide His Actions?Martina HERRMANN: Competence, Options, and RelationsWeitere Abhandlungen/Further ArticlesEduardo FERMANDOIS: Kommunikation ohne Sprache? Zu Davidsons später SprachphilosophieGuido IMAGUIRE: Die Form der Externalität in Russells An Essay on the Foundations of Geometry und die Ursprünge seiner RelationstheorieBuch-Symposium/Book-SymposiumJohn BICKLE: Precis of Psychoneural Reduction: The New WaveAnsgar BECKERMANN: Physicalism and New Wave ReductionismJ. Christopher MALONEY: Reservations about New Wave ReductionAchim STEPHAN: How to Lose the Mind-Body ProblemJohn BICKLE: New Wave Metascience. Replies to Beckermann, Maloney, and StephanBuchnotizen/Critical NotesEingesandte Bücher/Books Received.

In Reason, Truth, and History Hilary Putnam has presented an anti-skeptical argument purporting to prove that we are not brains in a vat. How exactly the argument goes is somewhat controversial. A number of competing "recon¬structions" have been proposed. They suffer from a defect which they share with what seems to be Putnam's own version of the argument. In this paper, I examine a very simple and rather natural reconstruction of the argument, one that does not employ any premises in which a sentence, viz. the sentence 'I am a brain in a vat', is mentioned rather than used. In this respect my version of the argument is importantly different from what appears to be Putnam's own version.

Es gibt zwei Schlüsselfragen in der Theorie der Erkenntnis: ''Was wissen wir?" und "Wie wissen wir?". Chisholm hat argumentiert, daß uns der Versuch, diese Fragen zu beantworten, in eines der wichtigsten und schwierigsten philosophischen Probleme führt: in das Problem des Kriteriums. In dieser Arbeit wird in erster Linie die dem Common Sense verpflichtete Position des "Partikularismus" betrachtet, die von Chisholm als Lösung des Problems des Kriteriums vorgeschlagen wurde. Dabei wird der Frage nachgegangen, worin genau die partikularistische Lösung besteht, wie sich der Partikularismus gegen skeptische Angriffe verteidigen kann, und worin er sich von seinem Konkurrenten, dem ''Methodismus" unterscheidet.