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#1
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2. "Truth and Meaning" (1967)
這篇文章對我來說好像較有趣(比方說,文章第一句就把linguists拉下水),所以我跳過第一篇,在看這篇了。暫時只看了兩三頁,作者好像正在駁斥「句子的意義是由詞語的意義構成」的說法。
第一頁有兩處我看不明白,想向大家請教: 一、 Quote:
二、 Quote:
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#2
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Quote:
看他在那裡想談的,我相信讀者們要先明白那課題的傳統。十九世紀末, Frege 發展了新邏輯,他沿用亞里士多德的邏輯,把句子組合分成 terms 和 predicates ,但新穎之處是他視一句有變項的句子為一條 function ,而同一句子裡可以有多個 terms 和 predicates 。例如: A: The rose is beautiful and the orchid is beautiful but withering. 這 A 句裡有兩個子句,各有一個 term 和 predicate (後者或可說有兩個 predicates )。在 'The rose is beautiful' 裡, 'the rose' 是 term ,'is beautiful' 是 predicate (有些邏輯書會說, 'beautiful flowers' 是 predicate , 'is' 是 copula )。 Term 的特別之處是,它可以指涉實物,即某一朵玫瑰花,但 predicate 只能指涉一個集合, a set of objects that fall under the concept described in the predicate 。這世界可能只有一朵美麗的玫瑰花,也可能有幾萬朵美麗的玫瑰花。 Frege 稱 'the rose' 為 term 或 argument ,稱 '... is a beautiful flower' 為 function , function 不是一個句子,只是一個 unsaturated/incomplete sentence 。 在 Frege 的邏輯裡, A 句可以分析成為二或三句,各有自己的 truth values 。簡單說,即如今天我們談的 truth-tables 的分析。 每一句子,在 Frege 哲學裡,也有其指涉( reference ),就是真 Truth 或假 False (英文是要大寫的)。這是為甚麼在 p. 306 (出處是最原始那期刊論文)他說 R 和 S 有相同的 reference ,其意思其實即兩句真假值為相同。 說回 Davidson 的論證。我覺得他想說的只是, term 是有實物作為指涉的,所以可以十分確定,但 predicate 則可指涉任何 fall into that concept 的事物,可以是無窮無盡那麼多;如此,他認為這可以用來駁斥那個「句子裡個別詞語的意思可以共同決定那句子的整體意思」的主張,因為 predicate 的意思--以 reference 來理解--是不確定的,我們不知道為何那些 components 的意思可以共同決定那句子整體的意思。但我不太明白為何他稱此為 infinite regress 。 另外,我想也要補充的是, Davidson 是奎因的學生,而奎因對 truth 和 meaning 的哲學批判,是十分嚴厲的。我不太了解 Davidson 對這些的立場,但我相信我們讀下去的時候,有需要記著奎因的一些基本立場。奎因是反對句子意思可以由其詞語的意思組成或決定的,奎因甚至認為 meaning 這東西在哲學上意義不大,它不能用來區分一些句子是 analytic 的,一些是 empirical 的。 Davidson 在 p. 307 裡說 'My objection to meanings in the theory of meaning is not that they are abstract or that their identity conditions are obscure, but that they have no demonstrated use.' ,他反對 meaning 在 theory of meaning 裡的理由,不是因為 meaning 不確定,而是因為沒有用途,這大概是用來呼應他老師的哲學的。奎因認為句子的意思比詞語的意思較為確定(參其 indeterminacy of translation 思想),甚至,個別句子/信念的真假,也要由 web of beliefs 來決定。在這傳統下,「句子裡個別詞語的意思可以共同決定那句子的整體意思」是匪夷所思的。(這與 Davidson 在 p. 308 談 'holistic meaning' 和一組句子賦予一個詞語其意思,十分相近。)
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Many persons have a wrong idea of what constitutes true happiness. It is not attained through self gratification but through fidelity to a worthy purpose. - Helen Keller Last edited by 張國棟 : 08-31-2009 at 04:18 PM. |
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#3
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有相當多的段落我不太明白, 希望不要說得太無知 ...
Does Davidson argue that: 1. There exists a metalanguage, in which sentences atoms, can be empirically verified. 2. An utterance expressed in a language can be recursively broken into atoms. 3. Each atom can or cannot be mapped, or translated, to the corresponding metalanguage atoms. 4. Meaningfulness is identified, or understood, as how successful the mapping is. |
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#4
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Quote:
你看過這網頁裡的介紹嗎?那裡有一節正是簡介 Davidson 這方面的觀點的。http://plato.stanford.edu/entries/davidson/#Tru
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Many persons have a wrong idea of what constitutes true happiness. It is not attained through self gratification but through fidelity to a worthy purpose. - Helen Keller |
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#5
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Quote:
1. There exists a metalanguage, in which sentences atoms, can be empirically verified. Formal language 不是 object language ,所以應不可被經驗驗證的。但 Davidson 誠然相信有 formal language (要相信這個並不困難),因為他要挪用 Tarski 的 formal language 裡的 theory of truth 。我不肯定 Davidson 在這論文裡有沒有明確談及這點,但在百科全書那條目裡,就有很清楚的交代。 2. An utterance expressed in a language can be recursively broken into atoms. 我不肯定他的立場是怎樣,以下是從其他邏輯知識和百科全書裡我領會到的:在 formal language 裡,這是真的。在日常語言裡卻未必。但若設定是日常語言裡的 object language ,這應該也是真的。 3. Each atom can or cannot be mapped, or translated, to the corresponding metalanguage atoms. 承接上述的講法,在 Tarski 的理論裡, object language 裡的句子之真假,必須有在 metalanguage 裡有一個相應 T-sentence ,就如百科全書那條目說: The resulting 'T-sentences' will have the form 's is true in language L if and only if p'. 4. Meaningfulness is identified, or understood, as how successful the mapping is. 這裡有點複雜。 Tarksi 的理論是假定了我們知道何謂 meaning ,然後才推論出 theory of truth ,但 Davidson 挪用 theory of truth 時,卻是要用來舉證如何可以解釋句子的 meaning 。百科全書裡的 3.3 Radical Interpretation 第二段解釋到, Davidson 要避免這個循環論證,所以強調兩理論要同時發展,並配合著 principle of charity 。
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Many persons have a wrong idea of what constitutes true happiness. It is not attained through self gratification but through fidelity to a worthy purpose. - Helen Keller |
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#6
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談了這麼久,坦白說我開始疑惑當初為甚麼各位那麼有興趣讀 Davidson (那時我沒有表示我會參與)。是純粹因為覺得他很有名氣,所以要拜讀一下,但對他的哲學梗概一無所知,抑或其實已略知一二,希望能明白多點?
暫時談的這兩篇論文,就算我們讀明白了,仍會有一個很大的疑問在背後--為甚麼他這麼關心這類課題?這問題是要讀更多他的著作,和明暸他在回應前人談的甚麼,才可以解答的。由於我讀的不多,所以我也沒有答案。 For better or for worse ,今天某些哲學討論,包括 Davidson 這些,其實已不太適合行外人士隨手拿起來讀,然後期望得到一些 intellectual stimulation 。基本上, Frege -> Carnap -> Quine -> Davidson 有一定連貫性,其中思想橫跨大半個世紀,作品多不勝數,然而,讀後者不可能不先明白前者。這些東西,不像李天命思考方法那樣應用範圍廣大,簡易好玩,又不如道德哲學,可以讓關心倫理話題的基督徒感到切身和探討信仰整合。我無意 discourage 各位,只是,這個期望背後的難度的確比較高,各位若要繼續,當有足夠心理準備。
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Many persons have a wrong idea of what constitutes true happiness. It is not attained through self gratification but through fidelity to a worthy purpose. - Helen Keller Last edited by 張國棟 : 09-29-2009 at 10:17 PM. |
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#7
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I have read Davidson(1967) just now. Allow me to try to indicate where the "infinite regress" locates. The representation
here may be too succinct or idiosyncratic. Hope you can grip my point: Let's take Davidson's example "Theaetetus flies", I give a meta-linguistic representation of the sentence: a. t-f (t is a name for "Theaetetus" and f is a name for "flies". "-" may be seen as punctuation mark for better reading. Take for grant of the stand of compositional view of meaning (meaning of a sentence can be yielded by a function to the meaning of its component words) That is, with the example: b.tm-fm = m(t-f) (meaning of a. is yielded by meaning of t and f) c. m(o1-f, o2-f...on-f )= fm (where o is an object that can fly) Infinite Regress: 1. For we to understand t-f we need to understand f, 2. For we to understan f, we need to understand o1-f...on-f (amongst o1...on, one of them is t) 3. Amongst o1-f...on-f, one of them is t-f, 4. By 2 & 3, for we to understand t-f, we need to understand t-f. 5. To fulfill 4, we need to go back to step 1 (loop here) |
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