By Jerrold J. Katz
The cogito ergo sum of Descartes is among the best-known--and simplest--of all philosophical formulations, yet ever because it was once first propounded it has defied any formal accounting of its validity. How is it that so easy and demanding a controversy has prompted such trouble and such philosophical controversy? during this pioneering paintings, Jerrold Katz argues that the matter with the cogito lies the place it truly is least suspected--in a deficiency within the conception of language and common sense that Cartesian students have dropped at the research of the cogito. Katz contends that the legislation of conventional common sense have distorted Descartes's reasoning in order that it now not matches both Descartes's personal account of the cogito in his writings or the position he assigns it in his venture. Katz proposes that the cogito could be understood to illustrate of "analytic entailment," an idea within the philosophy of language wherein a press release could be a officially legitimate inference with out counting on a legislation of good judgment. constructing and protecting his thesis, he exhibits us that through grappling with an historic philosophical challenge it really is attainable to make an unique contribution to the development of up to date philosopy.
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Extra info for Cogitations: a study of the cogito in relation to the philosophy of logic and language and a study of them in relation to the cogito
15 But, if anything, the fixation on Fregean intensionalism on Putnam's part is even clearer and more explicit in the case of the twin-earth argument. "16 Given this strong Fregean conception of the relation between sense and reference, it is easy for Putnam to impugn synonymy on the basis of the contingent possibility that water is H2O on earth but XYZ on twin-earth. But when the alternative of weak intensionalism is brought up, the argument is seen to be a good argument against the "traditional concept of meaning," as Putnam puts it, only if by that term we understand the Fregean concept of meaning.
The verb "to be" is undoubtedly meant in the sense of existence here; for a copula cannot be used without a predicate; indeed, Descartes' "I am" has always been interpreted in this sense. But in that case this sentence violates the . . logical rule that existence can be predicated only in conjunction with a predicate, not in conjunction with a name (subject, proper name). e. "I exist"), but "there exists something of such and such a kind". The second error lies in the transition from "I think" to "I exist".
This function is their raison d'etre. Now Putnam and Kripke have shown that senses do not perform this function. Hence, senses do not perform the function for which they were introduced, and consequently, they lose their raison d'etre. They are idle. Therefore, the argument that Putnam and Kripke give does work against intensionalism per se. This objection, too, is a case of reading Fregeanism into every intensionalist position. On the weak intensionalism adopted here, the posit of senses is not based on their function in fixing reference (even type-reference) but rather on their function in explaining purely grammatical properties and relations of sentences.
Cogitations: a study of the cogito in relation to the philosophy of logic and language and a study of them in relation to the cogito by Jerrold J. Katz