Huw Price

Paul Horwich aims to apply some the lessons of deflationism about truth to the debate about the nature of a theory of meaning. Having pacified the philosophical debate about truth to his satisfaction, he wants to use a bridge between truth and meaning to extend the same peace−making techniques into new territory. His goal is to make the debate about meaning more hospitable for an account based on use, by showing that certain apparent obstacles to such a theory are illusory, given deflationism about truth.

Since the late nineteenth century, physics has been puzzled by the time-asymmetry of thermodynamic phenomena in the light of the apparent T-symmetry of the underlying laws of mechanics. However, a compelling solution to this puzzle has proved elusive. In part, I argue, this can be attributed to a failure to distinguish two conceptions of the problem. According to one, the main focus of our attention is a time-asymmetric lawlike generalisation. According to the other, it is a particular fact about the early universe. This paper aims (i) to distinguish these two different conceptions of the time-asymmetric explanandum in thermodynamics; (ii) to argue in favour of the latter; and (iii) to show that whichever we choose, our rational expectations about the thermodynamic behaviour of the future must depend on what we know about the past: contrary to the common view, statistical arguments alone do not give us good reason to expect that entropy will always continue to increase.

In a famous paper in Noûs in 1979, John Perry points out that action depends on indexical beliefs. In addition to “third-person” information about her environment, an agent need “first-person” information about where, when and who she is. This conclusion is widely interpreted as a reason for thinking that tensed claims cannot be translated without loss into untensed language; but not as a reason for realism about tensed facts. In another famous paper in the same volume of Noûs, Nancy Cartwright argues that action requires that agents represent their world in causal terms, rather than merely probabilistic terms: for, Cartwright argues, there’s a distinction between effective and ineffective strategies, that otherwise goes missing. This is widely taken as a reason for thinking that causal claims cannot be translated without loss into merely probabilistic claims; and also – in contrast to Perry’s case – widely regarded as a reason for realism about causation. In this paper I ask whether the latter conclusion is compulsory, or whether, as in Perry’s case, the need for causal beliefs might merely reflect some “situated” aspect of a decision-maker’s perspective.

Is non-cognitivism compatible with minimalism about truth? A contemporary argument claims not, and therefore that moral realists, for example, should take heart from the popularity of semantic minimalism. The same is said to apply to cognitivism about other topics—conditionals, for example—for the argument depends only on the fact that ordinary usage applies the notions of truth and falsity to utterances of the kind in question. Given this much, minimalism about truth is said to leave no room for the view that the utterances concerned are non-cognitive in nature