As a human being, you have no choice about the fact that you need a philosophy.


In Defense of a Dogma - H. P. Grice; P. F. Strawson

In his article "Two Dogmas of Empiricism," Professor Quine advances a number of criticisms of the supposed distinction between analytic and synthetic statements, and of other associated notions. It is, he says, a distinction which he rejects. We wish to show that his criticisms of the distinction do not justify his rejection of it.  There are many ways in which a distinction can be criticized, and more than one in which it can be rejected. It can be criticized for not being a sharp distinction (for admitting of cases which do not fall clearly on either side of it); or on the ground that the terms in which it is customarily drawn are ambiguous (have more than one meaning); or on the ground that it is confused (the different meanings being habitually conflated).

Such criticisms alone would scarcely amount to a rejection of the distinction. They would, rather, be a prelude to clarification. It is not this sort of criticism which Quine makes. Again, a distinction can be criticized on the ground that it is not useful. It can be said to be useless for certain purposes, or useless altogether, and, perhaps, pedantic. One who criticizes in this way may indeed be said to reject a distinction, but in a sense which also requires him to acknowledge its existence. He simply declares he can get on without it. But Quine's rejection of the analytic-synthetic distinction appears to be more radical than this. He would certainly say he could get on without the distinction, but not in a sense which would commit him to acknowledging its existence. Or again, one could criticize the way or ways in which a distinction is customarily expounded or explained on the ground that these explanations did not make it really clear. And Quine certainly makes such criticisms in the case of the analytic-synthetic distinction. But he does, or seems to do, a great deal more. He declares, or seems to declare, not merely that the distinction is useless or inadequately clarified, but also that it is altogether illusory, that the belief in its existence is a philosophical mistake.

"That there is such a distinction to be drawn at all," he says, "is an unempirical dogma of empiricists, a metaphysical article of faith is the existence of the distinction that he here calls in question; so his rejection of it would seem to amount to a denial of its existence. Evidently such a position of extreme skepticism about a distinction is not in general justified merely by criticisms, however just in themselves, of philosophical attempts to clarify it. There are doubtless plenty of distinctions, drawn in philosophy and outside it, which still await adequate philosophical elucidation, but which few would want on this account to declare illusory. Quine's article, however, does not consist wholly, though it does consist largely, in criticizing attempts at elucidation. He does try also to diagnose the causes of the belief in the distinction, and he offers some positive doctrine, acceptance of which he represents as incompatible with this belief. If there is any general prior presumption in favor of the existence of the distinction, it seems that Quine's radical rejection of it must rest quite heavily on this part of his article, since the force of any such presumption is not even impaired by philosophical failures to clarify a distinction so supported. Is there such a presumption in favor of the distinction's existence? Prima facie, it must be admitted that there is. An appeal to philosophical tradition is perhaps unimpressive and is certainly unnecessary. But it is worth pointing out that Quine's objection is not simply to the words "analytic" and "synthetic," but to a distinction which they are supposed to express, and which at different times philosophers have supposed themselves to be expressing by means of such pairs of words or phrases as "necessary" and "contingent," "a priori" and "empirical," "truth of reason" and "truth of fact"; so Quine is certainly at odds with a philosophical tradition which is long and not wholly disreputable. But there is no need to appeal only to tradition; for there is also present practice. We can appeal, that is, to the fact that those who use the terms "analytic" and "synthetic" do to a very considerable extent agree in the applications they make of them.

They apply the term "analytic" to more or less the same cases, withhold it from more or less the same cases, and hesitate over more or less the same cases. This agreement extends not only to cases which they have been taught so to characterize, but to new cases. In short, "analytic" and "synthetic" have a more or less established philosophical use; and this seems to suggest that it is absurd, even senseless, to say that there is no such distinction. For, in general, if a pair of contrasting expressions are habitually and generally used in application to the same cases, where these cases do not form a closed list, this is a sufficient condition for saying that there are kinds of cases to which the expressions apply; and nothing more is needed for them to mark a distinction. In view of the possibility of this kind of argument, one may begin to doubt whether Quine really holds the extreme thesis which his words encourage one to attribute to him. It is for this reason that we made the attribution tentative. For on at least one natural interpretation of this extreme thesis, when we say of something true that it is analytic and of another true thing that it is synthetic, it simply never is the case that we thereby mark a distinction between them. And this view seems terribly difficult to reconcile with the fact of an established philosophical usage (i.e., of general agreement in application in an open class). For this reason, Quine's thesis might be better represented not as the thesis that there is no difference at all marked by the use of these expressions, but as the thesis that the nature of, and reasons for, the difference or differences are totally misunderstood by those who use the expressions, that the stories they tell themselves about the difference are full of illusion. We think Quine might be prepared to accept this amendment.

If so, it could, in the following way, be made the basis of something like an answer to the argument which prompted it. Philosophers are notoriously subject to illusion, and to mistaken theories. Suppose there were a particular mistaken theory about language or knowledge, such that, seen in the light of this theory, some statements (or propositions or sentences) appeared to have a characteristic which no statements really have, or even, perhaps, which it does not make sense to suppose that any statement has, and which no one who was not consciously or subconsciously influenced by this theory would ascribe to any statement. And suppose that there were other statements which, seen in this light, did not appear to have this characteristic, and others again which presented an uncertain appearance. Then philosophers who were under the influence of this theory would tend to mark the supposed presence or absence of this characteristic by a pair of contrasting expressions, say "analytic" and "synthetic." Now in these circumstances it still could not be said that there was no distinction at all being marked by the use of these expressions, for there would be at least the distinction we have just described (the distinction, namely, between those statements which appeared to have and those which appeared to lack a certain characteristic), and there might well be other assignable differences too, which would account for the difference in appearance; but it certainly could be said that the difference these philosophers supposed themselves to be marking by the use of the expressions simply did not exist, and perhaps also (supposing the characteristic in question to be one which it was absurd to ascribe to any statement) that these expressions, as so used, were senseless or without meaning.

We should only have to suppose that such a mistaken theory was very plausible and attractive, in order to reconcile the fact of an established philosophical usage for a pair of contrasting terms with the claim that the distinction which the terms purported to mark did not exist at all, though not with the claim that there simply did not exist a difference of any kind between the classes of statements so characterized. We think that the former claim would probably be sufficient for Quine's purposes. But to establish such a claim on the sort of grounds we have indicated evidently requires a great deal more argument than is involved in showing that certain explanations of a term do not measure up to certain requirements of adequacy in philosophical clarification-and not only more argument, but argument of a very different kind. For it would surely be too harsh to maintain that the general presumption is that philosophical distinctions embody the kind of illusion we have described. On the whole, it seems that philosophers are prone to make too few distinctions rather than too many. It is their assimilations, rather than their distinctions, which tend to be spurious. So far we have argued as if the prior presumption in favor of the existence of the distinction which Quine questions rested solely on the fact of an agreed philosophical usage for the terms "analytic" and "synthetic." A presumption with only this basis could no doubt be countered by a strategy such as we have just outlined. But, in fact, if we are to accept Quine's account of the matter, the presumption in question is not only so based. For among the notions which belong to the analyticity-group is one which Quine calls "cognitive synonymy," and in terms of which he allows that the notion of analyticity could at any rate be formally explained.

Unfortunately, he adds, the notion of cognitive synonymy is just as unclarified as that of analyticity. To say that two expressions x and y are cognitively synonymous seems to correspond, at any rate roughly, to what we should ordinarily express by saying that x and y have the same meaning or that x means the same as y. If Quine is to be consistent in his adherence to the extreme thesis, then it appears that he must maintain not only that the distinction we suppose ourselves to be marking by the use of the terms "analytic" and "synthetic" does not exist, but also that the distinction we suppose ourselves to be marking by the use of the expressions "means the same as," "does not mean the same as" does not exist either. At least, he must maintain this insofar as the notion of meaning the same as, in its application to predicate-expressions, is supposed to differ from and go beyond the notion of being true of just the same objects as. (This latter notion-which we might call that of "coextensionality” he is prepared to allow to be intelligible, though, as he rightly says, it is not sufficient for the explanation of analyticity.) Now since he cannot claim this time that the pair of expressions in question (viz., "means the same," "does not mean the same") is the special property of philosophers, the strategy outlined above of countering the presumption in favor of their marking a genuine distinction is not available here (or is at least enormously less plausible). Yet the denial that the distinction (taken as different from the distinction between the coextensional and the “non” coextensional) really exists, is extremely paradoxical. It involves saying, for example, that anyone who seriously remarks that "bachelor" means the same as "unmarried man" but that "creature with kidneys" does not mean the same as "creature with a heart” supposing the last two expressions to be coextensional- either is not in fact drawing attention to any distinction at all between the relations between the members of each pair of expressions or is making a philosophical mistake about the nature of the distinction between them. In either case, what he says, taken as he intends it to be taken, is senseless or absurd. More generally, it involves saying that it is always senseless or absurd to make a statement of the form "Predicates x and y in fact apply to the same objects, but do not have the same meaning." But the paradox is more violent than this. For we frequently talk of the presence or absence of relations of synonymy between kinds of expressions-e.g., conjunctions, particles of many kinds, whole sentences-where there does not appear to be any obvious substitute for the ordinary notion of synonymy, in the way in which coextensionality is said to be a substitute for synonymy of predicates.

Is all such talk meaningless? Is all talk of correct or incorrect translation of sentences of one language into sentences of another meaningless? It is hard to believe that it is. But if we do successfully make the effort to believe it, we have still harder renunciations before us. If talk of sentence-synonymy is meaningless, then it seems that talk of sentences having a meaning at all must be meaningless too. For if it made sense to talk of a sentence having a meaning, or meaning something, then presumably it would make sense to ask "What does it mean?" And if it made sense to ask "What does it mean?" of a sentence, then sentence synonymy could be roughly defined as follows: Two sentences are synonymous if and only if any true answer to the question "What does it mean?" asked of one of them, is a true answer to the same question, asked of the other. We do not, of course, claim any clarifying power for this definition. We want only to point out that if we are to give up the notion of sentence-synonymy as senseless, we must give up the notion of sentence-significance (of a sentence having meaning) as senseless too. But then perhaps we might as well give up the notion of sense. It seems clear that we have here a typical example of a philosopher's paradox. Instead of examining the actual use that we make of the notion of meaning the same, the philosopher measures it by some perhaps inappropriate standard (in this case some standard of clarifiability), and because it falls short of this standard, or seems to do so, denies its reality, declares it illusory. We have argued so far that there is a strong presumption in favor of the existence of the distinction, or distinctions, which Quine challenges-a presumption resting both on philosophical and on ordinary usage-and that this presumption is not in the least shaken by the fact, if it is a fact, that the distinctions in question have not been, in some sense, adequately clarified. It is perhaps time to look at what Quine's notion of adequate clarification is. The main theme of his article can be roughly summarized as follows. There is a certain circle or family of expressions, of which "analytic" is one, such that if any one member of the circle could be taken to be satisfactorily understood or explained, then other members of the circle could be verbally, and hence satisfactorily, explained in terms of it. Other members of the family are: "self-contradictory" (in a broad sense), "necessary," "synonymous," "semantical rule," and perhaps (but again in a broad sense) "definition." The list could be added to.

Unfortunately, each member of the family is in as great need of explanation as any other. We give some sample quotations: "The notion of self-contradictoriness (in the required broad sense of inconsistency) stands in exactly the same need of clarification as does the notion of analyticity itself. "Again, Quine speaks of "a notion of synonymy which is in no less need of clarification than analyticity itself." Again, of the adverb "necessarily," as a candidate for use in the explanation of synonymy, he says, "Does the adverb really make sense? To suppose that it does is to suppose that we have already made satisfactory sense of 'analytic.' "6 To make "satisfactory sense" of one of these expressions would seem to involve two things. ( I ) It would seem to involve providing an explanation which does not incorporate any expression belonging to the family-circle. (2) It would seem that the explanation provided must be of the same general character as those rejected explanations which do incorporate members of the family circle (i.e., it must specify some feature common and peculiar to all cases to which, for example, the word "analytic" is to be applied; it must have the same general form as an explanation beginning, "a statement is analytic if and only if . . .").

It is true that Quine does not explicitly state the second requirement; but since he does not even consider the question whether any other kind of explanation would be relevant, it seems reasonable to attribute it to him. If we take these two conditions together, and generalize the result, it would seem that Quine requires of a satisfactory explanation of an expression that it should take the form of a pretty strict definition but should not make use of any member of a group of interdefinable terms to which the expression belongs. We may well begin to feel that a satisfactory explanation is hard to come by. The other element in Quine's position is one we have already commented on in general, before enquiring what (according to him) is to count as a satisfactory explanation. It is the step from "We have not made satisfactory sense (provided a satisfactory explanation) of x" to "x does not make sense." It would seem fairly clearly unreasonable to insist in general that the availability of a satisfactory explanation in the sense sketched above is a necessary condition of an expression's making sense. It is perhaps dubious whether any such explanations can ever be given. (The hope that they can be is, or was, the hope of reductive analysis in general.) Even if such explanations can be given in some cases, it would be pretty generally agreed that there other cases in which they cannot. One might think, for example, of the group of expressions which includes "morally wrong," "blameworthy," "breach of moral rules," etc.; or of the group which includes the propositional connectives and the words "true" and "false," "statement," "fact," "denial," "assertion." Few people would want to say that the expressions belonging to either of these groups were senseless on the ground that they have not been formally defined (or even on the ground that it was impossible formally to define them) except in terms of members of the same group.

It might, however, be said that while the unavailability of a satisfactory explanation in the special sense described was not a generally sufficient reason for declaring that a given expression was senseless, it was a sufficient reason in the case of the expressions of the analyticity group. But anyone who said this would have to advance a reason for discriminating in this way against the expressions of this group. The only plausible reason for being harder on these expressions than on others is a refinement on a consideration which we have already had before us. It starts from the point that "analytic" and "synthetic" themselves are technical philosophical expressions. To the rejoinder that other expressions of the family concerned, such as "means the same as" or "is inconsistent with," or "self-contradictory," are not at all technical expressions, but are common property, the reply would doubtless be that, to qualify for inclusion in the family circle, these expressions have to be used in specially adjusted and precise senses (or pseudo-senses) which they do not ordinarily possess. It is the fact, then, that all the terms belonging to the circle are either technical terms or ordinary terms used in specially adjusted senses, that might be held to justify us in being particularly suspicious of the claims of members of the circle to have any sense at all, and hence to justify us in requiring them to pass a test for significance which would admittedly be too stringent if generally applied. This point has some force, though we doubt if the special adjustments spoken of are in every case as considerable as it suggests. (This seems particularly doubtful in the case of the word "inconsistent"-a perfectly good member of the nontechnician's meta-logical vocabulary.) But though the point has some force, it does not have whatever force would be required to justify us in insisting that the expressions concerned should pass exactly that test for significance which is in question. The fact, if it is a fact, that the expressions cannot be explained in precisely the way which Quine seems to require, does not mean that they cannot be explained at all. There is no need to try to pass them off as expressing innate ideas. They can be and are explained, though in other and less formal ways than that which Quine considers. (And the fact that they are so explained fits with the facts, first, that there is a generally agreed philosophical use for them, and second, that this use is technical or specially adjusted.)

To illustrate the point briefly for one member of the analyticity family. Let us suppose we are trying to explain to someone the notion of logical impossibility (a member of the family which Quine presumably regards as no clearer than any of the others) and we decide to do it by bringing out the contrast between logical and natural (or causal) impossibility. We might take as our examples the logical impossibility of a child of three's being an adult, and the natural impossibility of a child of three's understanding Russell's Theory of Types. We might instruct our pupil to imagine two conversations one of which begins by someone (X) making the claim: (I) "My neighbor's three-year-old child understands Russell's Theory of Types," and the other of which begins by someone (Y) making the claim: (1') "My neighbor's three-year-old child is an adult." It would not be inappropriate to reply to X, taking the remark as a hyperbole: (2) "You mean the child is a particularly bright lad." If X were to say: (3) "No, I mean what I say-he really does understand it," one might be inclined to reply: (4) "I don't believe you-the thing's impossible." But if the child were then produced, and did (as one knows he would not) expound the theory correctly, answer questions on it, criticize it, and so on, one would in the end be forced to acknowledge that the claim was literally true and that the child was a prodigy. Now consider one's reaction to Y's claim. To begin with, it might be somewhat similar to the previous case. One might say: (2') "You mean he's uncommonly sensible or very advanced for his age." If Y replies: (3') "No, I mean what I say," we might reply: (4') "Perhaps you mean that he won't grow any more, or that he's a sort of freak, that he's already fully developed." Y replies: (5') "No, he's not a freak, he's just an adult." At this stage-or possibly if we are patient, a little later-we shall be inclined to say that we just don't understand what Y is saying, and to suspect that he just does not know the meaning of some of the words he is using. For unless he is prepared to admit that he is using words in a figurative or unusual sense, we shall say, not that we don't believe him, but that his words have no sense. And whatever kind of creature is ultimately produced for our inspection, it will not lead us to say that what Y said was literally true, but at most to say that we now see what he meant. As a summary of the difference between the two imaginary conversations, we might say that in both cases we would tend to begin by supposing that the other speaker was using words in a figurative or unusual or restricted way; but in the face of his repeated claim to be speaking literally, it would be appropriate in the first case to say that we did not believe him and in the second case to say that we did not understand him. If, like Pascal, we thought it prudent to prepare against very long chances, we should in the first case know what to prepare for; in the second, we should have no idea.

We give this as an example of just one type of informal explanation which we might have recourse to in the case of one notion of the analyticity group. (We do not wish to suggest it is the only type.) Further examples, with different though connected types of treatment, might be necessary to teach our pupil the use of the notion of logical impossibility in its application to more complicated cases-if indeed he did not pick it up from the one case. Now of course this type of explanation does not yield a formal statement of necessary and sufficient conditions for the application of the notion concerned. So it does not fulfill one of the conditions which Quine seems to require of a satisfactory explanation. On the other hand, it does appear to fulfill the other. It breaks out of the family circle. The distinction in which we ultimately come to rest is that between not believing something and not understanding something; or between incredulity yielding to conviction, and incomprehension yielding to comprehension. It would be rash to maintain that this distinction does not need clarification; but it would be absurd to maintain that it does not exist. In the face of the availability of this informal type of explanation for the notions of the analyticity group, the fact that they have not received another type of explanation (which it is dubious whether any expressions ever receive) seems a wholly inadequate ground for the conclusion that the notions are pseudo-notions, that the expressions which purport to express them have no sense. To say this is not to deny that it would be philosophically desirable, and a proper object of philosophical endeavor, to find a more illuminating general characterization of the notions of this group than any that has been so far given. But the question of how, if at all, this can be done is quite irrelevant to the question of whether or not the expressions which belong to the circle have an intelligible use and mark genuine distinctions. So far we have tried to show that sections I to 4 of Quine's article-the burden of which is that the notions of the analyticity group have not been satisfactorily explained-do not establish the extreme thesis for which he appears to be arguing. It remains to be seen whether sections 5 and 6, in which diagnosis and positive theory are offered, are any more successful. But before we turn to them, there are two further points worth making which arise out of the first two sections. ( I ) One concerns what Quine says about definition and synonymy. He remarks that definition does not, as some have supposed, "hold the key to synonymy and analyticity," since "definition except in the extreme case of the explicitly conventional introduction of new notations-hinges on prior relations of synonymy."' But now consider what he says of these extreme cases. He says: "Here the definiendum becomes synonymous with the definiens simply because it has been expressly created for the purpose of being synonymous with the definiens. Here we have a really transparent case of synonymy created by definition; would that all species of synonymy were as intelligible." Now if we are to take these words of Quine seriously, then his position as a whole is incoherent. It is like the position of a man to whom we are trying to explain, say, the idea of one thing fitting into another thing, or two things fitting together, and who says: "I can understand what it means to say that one thing fits into another, or that two things fit together, in the case where one was specially made to fit the other; but I cannot understand what it means to say this in any other case." Perhaps we should not take Quine's words here too seriously.

But if not, then we have the right to ask him exactly what state of affairs he thinks is brought about by explicit definition, what relation between expressions is established by this procedure, and why he thinks it unintelligible to suggest that the same (or a closely analogous) state of affairs, or relation, should exist in the absence of this procedure. For our part, we should be inclined to take Quine's words (or some of them) seriously, and reverse his conclusions; and maintain that the notion of synonymy by explicit convention would be unintelligible if the notion of synonymy by usage were not presupposed. There cannot be law where there is no custom, or rules where there are not practices (though perhaps we can understand better what a practice is by looking at a rule). (2) The second point arises out of a paragraph on page 32 of Quine's book. We quote: I do not know whether the statement "Everything green is extended" is analytic. Now does my indecision over this example really betray an incomplete understanding, an incomplete grasp, of the "meanings" of "green" and "extended"? I think not. The trouble is not with "green" or "extended," but with "analytic." If, as Quine says, the trouble is with "analytic," then the trouble should doubtless disappear when "analytic" is removed. So let us remove it, and replace it with a word which Quine himself has contrasted favorably with "analytic" in respect of perspicuity the word "true." Does the indecision at once disappear? We think not. The indecision over "analytic" (and equally, in this case, the indecision over "true") arises, of course, from a further indecision: viz., that which we feel when confronted with such questions as "Should we count a point of green light as extended or not?" As is frequent enough in such cases, the hesitation arises from the fact that the boundaries of application of words are not determined by usage in all possible directions. But the example Quine has chosen is particularly unfortunate for his thesis, in that it is only too evident that our hesitations are not here attributable to obscurities in "analytic." It would be possible to   choose other examples in which we should hesitate between "analytic" and "synthetic" and have few qualms about "true."

But no more in these cases than in the sample case does the hesitation necessarily imply any obscurity in the notion of analyticity; since the hesitation would be sufficiently accounted for by the same or a similar kind of indeterminacy in the relations between the words occurring within the statement about which the question, whether it is analytic or synthetic, is raised. Let us now consider briefly Quine's positive theory of the relations between the statements we accept as true or reject as false on the one hand and the "experiences" in the light of which we do this accepting and rejecting on the other. This theory is boldly sketched rather than precisely stated. We shall merely extract from it two assertions, one of which Quine clearly takes to be incompatible with acceptance of the distinction between analytic and synthetic statements, and the other of which he regards as barring one way to an explanation of that distinction. We shall seek to show that the first assertion is not incompatible with acceptance of the distinction, but is, on the contrary, most intelligibly interpreted in a way quite consistent with it, and that the second assertion leaves the way open to just the kind of explanation which Quine thinks it precludes. The two assertions are the following: ( I ) It is an illusion to suppose that there is any class of accepted statements the members of which are in principle "immune from revision" in the light of experience, i.e., any that we accept as true and must continue to accept as true whatever happens. (2) It is an illusion to suppose that an individual statement, taken in isolation from its fellows, can admit of confirmation or disconfirmation at all.

There is no particular statement such that a particular experience or set of experiences decides once for all whether that statement is true or false, independently of our attitudes to all other statements. The apparent connection between these two doctrines may be summed up as follows. Whatever our experience may be, it is in principle possible to hold on to, or reject, any particular statement we like, so long as we are prepared to make extensive enough revisions elsewhere in our system of beliefs. In practice our choices are governed largely by considerations of convenience: we wish our system to be as simple as possible, but we also wish disturbances to it, as it exists, to be as small as possible. The apparent relevance of these doctrines to the analytic-synthetic distinction is obvious in the first case, less so in the second. ( I ) Since it is an illusion to suppose that the characteristic of immunity in principle from revision, come what may, belongs, or could belong, to any statement, it is an illusion to suppose that there is a distinction to be drawn between statements which possess this characteristic and statements which lack it. Yet, Quine suggests, this is precisely the distinction which those who use the terms "analytic" and "synthetic" suppose themselves to be drawing. Quine's view would perhaps also be (though he does not explicitly say this in the article under consideration) that those who believe in the distinction are inclined at least sometimes to mistake the characteristic of strongly resisting revision (which belongs to beliefs very centrally situated in the system) for the mythical characteristic of total immunity from revision. (2) The connection between the second doctrine and the analytic-synthetic distinction runs, according to Quine, through the verification theory of meaning. He says: "If the verification theory can be accepted as an adequate account of statement synonymy, the notion of analyticity is saved after all."9 For, in the first place, two statements might be said to be synonymous if and only if any experiences which contribute to, or detract from, the confirmation of one contribute to, or detract from, the confirmation of the other, to the same degree; and, in the second place, synonymy could be used to explain analyticity.

But, Quine seems to argue, acceptance of any such account of synonymy can only rest on the mistaken belief that individual statements, taken in isolation from their fellows, can admit of confirmation or disconfirmation at all. As soon as we give up the idea of a set of experiential truth conditions for each statement taken separately, we must give up the idea of explaining synonymy in terms of identity of such sets. Now to show that the relations between these doctrines and the analytic-synthetic distinction are not as Quine supposes. Let us take the second doctrine first. It is easy to see that acceptance of the second doctrine would not compel one to abandon, but only to revise, the suggested explanation of synonymy. Quine does not deny that individual statements are regarded as confirmed or disconfirmed, are in fact rejected or accepted, in the light of experience. He denies only that these relations between single statements and experience hold independently of our attitudes to other statements. He means that experience can confirm or disconfirm an individual statement, only given certain assumptions about the truth or falsity of other statements. When we are faced with a "recalcitrant experience," he says, we always have a choice of what statements to amend. What we have to renounce is determined by what we are anxious to keep. This view, however, requires only a slight modification of the definition of statement-synonymy in terms of confirmation and disconfirmation. All we have to say now is that two statements are synonymous if and only if any experiences which, on certain assumptions about the truth values of other statements, confirm or disconfirm one of the pair, also, on the same assumptions, confirm or disconfirm the other to the same degree. More generally, Quine wishes to substitute for what he conceives to be an over simple picture of the confirmation-relations between particular statements and particular experiences, the idea of a looser relation which he calls << germaneness" (p. 43). But however loosely "germaneness" is to be understood, it would apparently continue to make sense to speak of two statements as standing in the same germaneness relation to the same particular experiences.

So Quine's views are not only consistent with, but even suggest, an amended account of statement-synonymy along these lines. We are not, of course, concerned to defend such an account, or even to state it with any precision. We are only concerned to show that acceptance of Quine's doctrine of empirical confirmation does not, as he says it does, entail giving up the attempt to define statement-synonymy in terms of confirmation. Now for the doctrine that there is no statement which is in principle immune from revision, no statement which might not be given up in the face of experience. Acceptance of this doctrine is quite consistent with adherence to the distinction between analytic and synthetic statements. Only, the adherent of this distinction must also insist on another; on the distinction between that kind of giving up which consists in merely admitting falsity, and that kind of giving up which involves changing or dropping a concept or set of concepts. Any form of words at one time held to express something true may, no doubt, at another time, come to be held to express something false. But it is not only philosophers who would distinguish between the case where this happens as the result of a change of opinion solely as to matters of fact, and the case where this happens at least partly as a result of a shift in the sense of the words. Where such a shift in the sense of the words is a necessary condition of the change in truth value, then the adherent of the distinction will say that the form of words in question changes from expressing an analytic statement to expressing a synthetic statement. We are not now concerned, or called upon, to elaborate an adequate theory of conceptual revision, any more than we were called upon, just now, to elaborate an adequate theory of synonymy. If we can make sense of the idea that the same form of words, taken in one way (or bearing one sense), may express something true, and taken in another way (or bearing another sense), may express something false, then we can make sense of the idea of conceptual revision, And if we can make sense of this idea, then we can perfectly well preserve the distinction between the analytic and the synthetic, while conceding to Quine the revisability-in-principle of everything we say. As for the idea that the same form of words, taken in different ways, may bear different senses and perhaps be used to say things with different truth-values, the onus of showing that this is somehow a mistaken or confused idea rests squarely on Quine.

The point of substance (or one of them) that Quine is making, by this emphasis on revisability, is that there is no absolute necessity about the adoption or use of any conceptual scheme whatever, or, more narrowly and in terms that he would reject, that there is no analytic proposition such that we must have linguistic forms bearing just the sense required to express that proposition. But it is one thing to admit this, and quite another thing to say that there are no necessities within any conceptual scheme we adopt or use, or, more narrowly again, that there are no linguistic forms which do express analytic propositions. The adherent of the analytic-synthetic distinction may go further and admit that there may be cases (particularly perhaps in the field of science) where it would be pointless to press the question whether a change in the attributed truth-value of a statement represented a conceptual revision or not, and correspondingly pointless to press the analytic-synthetic distinction. We cannot quote such cases, but this inability may well be the result of ignorance of the sciences. In any case, the existence, if they do exist, of statements about which it is pointless to press the question whether they are analytic or synthetic, does not entail the nonexistence of statements which are clearly classifiable in one or other of these ways and of statements our hesitation over which has different sources, such as the possibility of alternative interpretations of the linguistic forms in which they are expressed This concludes our examination of Quine's article. It will be evident that our purpose has been wholly negative. We have aimed to show merely that Quine's case against the existence of the analytic-synthetic distinction is not made out. His article has two parts. In one of them, the notions of the analyticity group are criticized on the ground that they have not been adequately explained. In the other, a positive theory of truth is outlined, purporting to be incompatible with views to which believers in the analytic-synthetic distinction either must be, or are likely to be, committed. In fact, we have contended, no single point is established which those who accept the notions of the analyticity group would feel any strain in accommodating in their own system of beliefs. This is not to deny that many of the points raised are of the first importance in connection with the problem of giving a satisfactory general account of analyticity and related concepts. We are here only criticizing the contention that these points justify the rejection, as illusory, of the analytic-synthetic distinction and the notions which belong to the same family. 

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