Carnap, Brandom, and the “myth of the given”

Recently I came across the following from Robert Brandom (he’s talking about “representationalism” and Rorty’s attack on it):

The proximal difficulty is that thinking of our broadly cognitive and intentional relations with our environment principally in terms of our representing things as being thus and so (thinking of the mind as a ‘mirror of nature’) requires, he thinks, commitment to various kinds of epistemically privileged representations.  Prime among these, in their 20th-century analytic form, are what is given in sensory experience and cognitively transparent meanings. . . Representations of these sorts are understood as having a natural or intrinsic epistemic privilege so that their mere occurrence entails that we know or understand something. But there is no way to cash out this sort of intrinsic authority in terms of the practices of using expressions or interacting with each other or our world. . . [In] ‘Empiricism and the Philosophy of Mind’ (1956) Sellars mounts a broadly pragmatist critique of the idea of things known simply by being in some sensory state, and in “Two Dogmas of Empiricism’. . . Quine does the same for the idea of things known simply by our grasp of our own meanings. (Rorty took it as persuasive evidence of how hard it is fully to disentangle ourselves from this particular tar baby that Sellars seemed to hold on to a version of the analyticity Quine had discredited, and Quine remained committed to the sensory given.  Carnap, of course, embraced both forms of givenness.)  (Huw Price et al. Expressivism, Pragmatism, and Representationalism, p. 92)

Carnap at no point in his career, even in the Aufbau, “embraced” either form of “givenness.”  Brandom’s gratuitous assertion Continue reading

Empirical application of a Carnapian perspective

My main philosophical interest all along has been in the philosophy of social science, and I’ve found Carnap interesting as a refreshingly different perspective on that subject (which wasn’t his subject) from the currently most popular ones, which I have to admit I mostly find pretty dreary — especially the endless wallowing in “social ontology,” or “social ontologies.”  (So you can see how one might find Carnap’s rejection of ontology refreshing.)

I haven’t had much time to work out my ideas on social science over the past couple of years (since my paper with Sheilagh Ogilvie on evidence in social and economic history, and a related review article), but I’m getting back to them, and was recently invited to post something about them (particularly as they apply to language) on the site History and Philosophy of the Language Sciences.  This post is just a small corner of a much larger conception, but may be of interest to some readers of this blog as it focusses on philosophy of language, and the nature of meaning, from an empirical point of view.  I think the connections to Carnap will be obvious.