Panayot Butchvarov

One of the most characteristic claims of the dominant movement in contemporary British philosophy, to which we shall refer as the philosophy of ordinary language, is that traditional philosophical discourse has usually been logically improper because it has depended upon systematic misuses of certain expressions in ordinary language and that philosophy is a legitimate cognitive discipline only if it is concerned with the description of the actual use of language. To substantiate this claim, the philosopher of ordinary language has had to establish at least the following two general philosophical theses, which together seem to constitute the hard core of original doctrine in the philosophy of ordinary language. First, that the meaning of an expression is its use and not its referent or what it corresponds to. Second, that the description of the uses of certain expressions in language is not merely a study of words but genuinely solves the same problems which traditional philosophy had tried to solve through other methods

The standard arguments for antirealism are densely abstract, often enigmatic, and thus unpersuasive. The ubiquity and irreducibility of what linguists call generic statements provides a clear argument from a specific and readily understandable case. We think and talk about the world as necessarily subject to generalization. But the chief vehicles of generalization are generic statements, typically of the form “Fs are G,” not universal statements, typically of the form “All Fs are G.” Universal statements themselves are usually intended and understood as though they were only generic. Even if there are universal facts, as Russell held, there are no generic facts. There is no genericity in the world as it is “in-itself.” There is genericity in it only as it is “for-us.”

It is too early to judge how 20th century philosophy ended, but its beginning was remarkable. Both Moore’s Principia Ethica and Russell’s Principles of Mathematics appeared in 1903, the first volume of Husserl’s Logical Investigations in 1900-01, and four of William James’s major philosophical books in 1902-09. There was not a significant difference, except in style and temperament, between Anglo-American and European philosophers. The analytic/continental schism came much later. Both Russell and Husserl began as mathematicians. Moore wrote in the preface of Principia that his ethics was closest to Brentano’s. Russell studied and discussed Frege and Meinong in detail. James was admired in Britain and in Europe, influenced Husserl and Wittgenstein, and was the subject of articles by Moore and Russell.

But how can any entity be not self-identical? If it is both itself and another, then it is not an entity but a pair of entities. At best, an entity which is not self-identical is a series of concrete, self-identical, unchanging entities, parallel to what Whitehead calls "personal order." But even then the series itself would be self-identical qua a series, although its constituents exhibit successive differences. Therefore, to speak of entities which are not self-identical is either not precise or contradictory. It is not precise if two or more entities are referred to as one entity, even if this one entity is then said to be not self-identical. It is contradictory if a self-identical series or collection of self-identical entities is called a non-self-identical entity. Therefore, for the same reason for which a concrete entity cannot change, no entity can change.

General statements have been the chief subject matter of logic since Aristotle’s syllogistic. They have also been a fundamental concern of metaphysics, though only since Frege invented modern quantification theory. Indeed, logicians and even metaphysicians seldom ask what, if anything, general statements correspond to in the world. But Frege and Russell did, and the question became a major theme in Wittgenstein’s early (pre-1929) and Gustav Bergmann’s later (post- 1959) works. All four were aware that, as Bergmann put it in his posthumously published New Foundations of Ontology, there could not be any laws of nature if generality were not in the world.[i] Generality must be in the world if the world is at all how science, indeed any cognition beyond that of babes, takes it to be. This is why all four were also aware of the tie of the topic to what became known as the realism/antirealism issue.[ii].

Anthropocentrism in philosophy is deeply paradoxical. Ethics investigates the human good, epistemology investigates human knowledge, and antirealist metaphysics holds that the world depends on our cognitive capacities. But humans good and knowledge, including their language and concepts, are empirical matters, whereas philosophers do not engage in empirical research. And humans are inhabitants, not 'makers', of the world. Nevertheless, all three can be drastically reinterpreted as making no reference to humans."

Are there nonexistent things? What is the nature of informative identity statements? Are the notions of essential property and of essence intelligible, and, if so, how are they to be understood? Are individual things material substances or clusters of qualities? Can the account of the unity of a complex entity avoid vicious infinite regresses? These questions have attracted widespread attention among philosophers recently, as evidenced by a proliferation of articles in the leading philosophical journals. In Being Qua Being they receive systematic, unified treatment, grounded in an account of the nature of the application to the world of our conceptual apparatus. A central thesis of the book is that the topic of identity is primary, and that existence and predication, both essential and accidental, are to be understood in terms of identity.