The most popular response to the Carnapian linguistic turn has not been to reject it, as Quine did, but simply to ignore it — as Williamson does, along with Chalmers, Hirsch, Eklund, and many others. Some will consider this response entirely appropriate. If the tendency of the Carnapian linguistic turn is not actually to grapple with philosophical problems but to turn away from them and change the subject, as Strawson alleges, then surely those who are interested in such problems have every right to resist the change of subject and remain focussed on the problem they set out to solve?
The problem for Chalmers, Hirsch, and Eklund in adopting such a view is that they appropriate certain pieces of Carnapian conceptual apparatus while ignoring, indeed defying, the larger conception (the Carnapian linguistic turn) that makes sense of those pieces, as I’ve argued in some of the posts linked above. Moreover, these authors share with Williamson an apparent committment to certain standards of rational argument and conceptual rigor loosely associated with the “analytical” tradition in philosophy with which they presumably identify, given their willingness to be associated with Carnap.
Williamson has made these standards remarkably explicit in his dressing-down of the profession, “Must Do Better” Continue reading
A few weeks ago I argued first that Chalmers’s conception of internal and external questions bore little relation to the Carnapian one it’s supposed to explicate, then that the Chalmers version is actually incompatible with the Carnap one. Chalmers says Carnap’s internal-external distinction needs to be replaced (p. 80 of his paper in the Metametaphysics volume) because the idea of a framework is too philosophically tendentious to be allowed to burden that distinction, which must therefore also be replaced by a supposedly more neutral one. In my earlier posts, I focused on Chalmers’s replacement of the internal-external distinction, and bracketed the (in a sense more fundamental) question of his replacement for Carnap’s notion of a framework. That it needs some replacement I take to be obvious; you can’t very well have any notion of “internal” if there isn’t something for concepts or questions to be internal to, a representational medium of some sort in which questions or concepts can be stated. Carnap called that medium a (linguistic) “framework.” Why does Chalmers consider this tendentious? Not clear.
A few days ago I argued that Chalmers’s proposed replacement of Carnap’s internal-external distinction (in ESO) bears little resemblance to its Carnapian original. Today I will go on to claim that this proposed replacement (like other related proposals from the new metaontologists) not only doesn’t resemble that original, but is actually incompatible with it. Continue reading
One of the chief playgrounds of the new, supposedly Carnapian, metaontology has been Carnap’s distinction between internal and external questions in his “Empiricism, Semantics, and Ontology” (ESO). David Chalmers (in the 2009 Metametaphysics volume, pp. 80-85), for instance, acknowledges that there is “something natural” about the distinction as it “seems to reflect a distinction in our practice of raising questions about existence.” However, he thinks Carnap’s terminology is “suboptimal” as it is “too closely tied to Carnap’s theoretical apparatus involving frameworks to serve as a neutral starting point.” So he proposes a “relatively pretheoretical” replacement for the internal-external distinction “that almost anyone can accept, regardless of their theoretical inclinations” (p. 80). Continue reading