François Recanati – författare

François Recanati has pioneered the 'mental file' framework for thinking about concepts and how we refer to the world in thought and language. Mental files are based on 'epistemically rewarding' relations to objects in the environment. Standing in such relations to objects puts the subject in a position to gain information regarding them. The information thus gained goes into the file based on the relevant relation. Files do not merely store information about objects, however, they refer to them and serve as singular terms in the language of thought, with a relational (nondescriptivist) semantics. In this framework, the reference of linguistic expressions is inherited from that of the files we associate with them. Crucially, files also play the role of 'modes of presentation'. They are used to account for cognitive significance phenomena illustrated by so-called 'Frege cases'.In this new volume, Recanati considers what happens to mental files in a dynamic setting. Mental files are construed as both continuants (dynamic files) and as time-slices thereof (static files). Dynamic files are needed to account for confusion, recognition and tracking. Mental Files in Flux considers what happens to the relation of coreference de jure, central to the functional characterization of files, when one adopts a dynamic perspective. Only a weak form of coreference de jure is said to hold between stages of the same dynamic file. The second part of the book argues that communication involves interpersonal dynamic files. Special attention is paid to the communication of indexical thoughts (de se contents) and communication using proper names.

François Recanati has pioneered the 'mental file' framework for thinking about concepts and how we refer to the world in thought and language. Mental files are based on 'epistemically rewarding' relations to objects in the environment. Standing in such relations to objects puts the subject in a position to gain information regarding them. The information thus gained goes into the file based on the relevant relation. Files do not merely store information about objects, however, they refer to them and serve as singular terms in the language of thought, with a relational (nondescriptivist) semantics. In this framework, the reference of linguistic expressions is inherited from that of the files we associate with them. Crucially, files also play the role of 'modes of presentation'. They are used to account for cognitive significance phenomena illustrated by so-called 'Frege cases'. In this new volume, Recanati considers what happens to mental files in a dynamic setting. Mental files are construed as both continuants (dynamic files) and as time-slices thereof (static files). Dynamic files are needed to account for confusion, recognition and tracking. Mental Files in Flux considers what happens to the relation of coreference de jure, central to the functional characterization of files, when one adopts a dynamic perspective. Only a weak form of coreference de jure is said to hold between stages of the same dynamic file. The second part of the book argues that communication involves interpersonal dynamic files. Special attention is paid to the communication of indexical thoughts (de se contents) and communication using proper names.

François Recanati argues against the traditional understanding of the semantics/pragmatics divide and puts forward a radical alternative. Through half a dozen case studies, he shows that what an utterance says cannot be neatly separated from what the speaker means. In particular, the speaker's meaning endows words with senses that are tailored to the situation of utterance and depart from the conventional meanings carried by the words in isolation. This phenomenon of 'pragmatic modulation' must be taken into account in theorizing about semantic content, for it interacts with the grammar-driven process of semantic composition. Because of that interaction, Recanati argues, the content of a sentence always depends upon the context in which it is used. This claim defines Contextualism, a view which has attracted considerable attention in recent years, and of which Recanati is one of the main proponents.

François Recanati argues against the traditional understanding of the semantics/pragmatics divide and puts forward a radical alternative. Through half a dozen case studies, he shows that what an utterance says cannot be neatly separated from what the speaker means. In particular, the speaker's meaning endows words with senses that are tailored to the situation of utterance and depart from the conventional meanings carried by the words in isolation. This phenomenon of 'pragmatic modulation' must be taken into account in theorizing about semantic content, for it interacts with the grammar-driven process of semantic composition. Because of that interaction, Recanati argues, the content of a sentence always depends upon the context in which it is used. This claim defines Contextualism, a view which has attracted considerable attention in recent years, and of which Recanati is one of the main proponents.

Our thought and talk are situated. They do not take place in a vacuum but always in a context, and they always concern an external situation relative to which they are to be evaluated. Since that is so, François Recanati argues, our linguistic and mental representations alike must be assigned two layers of content: the explicit content, or lekton, is relative and perspectival, while the complete content, which is absolute, involves contextual factors in addition to what is explicitly represented. Far from reducing to the context-independent meaning of the sentence-type or, in the psychological realm, to the 'narrow' content of mental representations, the lekton is a level intermediate between context-invariant meaning and full propositional content. Recognition of that intermediate level is the key to a proper understanding of context-dependence in language and thought.Going beyond the usual discussions of indexicality and unarticulated constituents in the philosophy of language, Recanati turns to the philosophy of mind for decisive arguments in favour of his approach. He shows, first, that the lekton is the notion of content we need if we are to properly understand the relations between perception, memory, and the imagination, and second, that the psychological 'mode' is what determines the situation the lekton is relative to. In this framework he provides a detailed account of de se thought and the first person point of view. In the last part of the book, Recanati discusses the special freedom we have, in discourse and thought, to shift the situation of evaluation. He traces that freedom to a special mode - the anaphoric mode - which enables us to go beyond the egocentric stage of pre-human thought.

Our thought and talk are situated. They do not take place in a vacuum but always in a context, and they always concern an external situation relative to which they are to be evaluated. Since that is so, François Recanati argues, our linguistic and mental representations alike must be assigned two layers of content: the explicit content, or lekton, is relative and perspectival, while the complete content, which is absolute, involves contextual factors in addition to what is explicitly represented. Far from reducing to the context-independent meaning of the sentence-type or, in the psychological realm, to the 'narrow' content of mental representations, the lekton is a level intermediate between context-invariant meaning and full propositional content. Recognition of that intermediate level is the key to a proper understanding of context-dependence in language and thought.Going beyond the usual discussions of indexicality and unarticulated constituents in the philosophy of language, Recanati turns to the philosophy of mind for decisive arguments in favour of his approach. He shows, first, that the lekton is the notion of content we need if we are to properly understand the relations between perception, memory, and the imagination, and second, that the psychological 'mode' is what determines the situation the lekton is relative to. In this framework he provides a detailed account of de se thought and the first person point of view. In the last part of the book, Recanati discusses the special freedom we have, in discourse and thought, to shift the situation of evaluation. He traces that freedom to a special mode - the anaphoric mode - which enables us to go beyond the egocentric stage of pre-human thought.

François Recanati presents his theory of mental files, a new way of understanding reference in language and thought. He aims to recast the 'nondescriptivist' approach to reference that has dominated the philosophy of language and mind in the late twentieth century. According to Recanati, we refer through mental files, which play the role of so-called 'modes of presentation'. The reference of linguistic expressions is inherited from that of the files we associate with them. The reference of a file is determined relationally, not satisfactionally: so a file is not to be equated to the body of (mis)information it contains. Files are like singular terms in the language of thought, with a nondescriptivist semantics.In contrast to other philosophers, Recanati offers an indexical model according to which files are typed by their function, which is to store information derived through certain types of relation to objects in the environment. The type of the file corresponds to the type of contextual relation it exploits. Even detached files or 'encyclopedia entries' are based on epistemically rewarding relations to their referent, on Recanati's account.Among the topics discussed in this wide-ranging book are: acquaintance relations and singular thought; cognitive significance; the vehicle/content distinction; the nature of indexical concepts; co-reference de jure and judgments of identity; cognitive dynamics; recognitional and perceptual concepts; confused thought and the transparency requirement on modes of presentation; descriptive names and 'acquaintanceless' singular thought; the communication of indexical thoughts; two-dimensional defences of Descriptivism; the Generality Constraint; attitude ascriptions and the 'vicarious' use of mental files; first-person thinking; token-reflexivity in language and thought.

François Recanati presents his theory of mental files, a new way of understanding reference in language and thought. He aims to recast the 'nondescriptivist' approach to reference that has dominated the philosophy of language and mind in the late twentieth century. According to Recanati, we refer through mental files, which play the role of so-called 'modes of presentation'. The reference of linguistic expressions is inherited from that of the files we associate with them. The reference of a file is determined relationally, not satisfactionally: so a file is not to be equated to the body of (mis)information it contains. Files are like singular terms in the language of thought, with a nondescriptivist semantics.In contrast to other philosophers, Recanati offers an indexical model according to which files are typed by their function, which is to store information derived through certain types of relation to objects in the environment. The type of the file corresponds to the type of contextual relation it exploits. Even detached files or 'encyclopedia entries' are based on epistemically rewarding relations to their referent, on Recanati's account.Among the topics discussed in this wide-ranging book are: acquaintance relations and singular thought; cognitive significance; the vehicle/content distinction; the nature of indexical concepts; co-reference de jure and judgments of identity; cognitive dynamics; recognitional and perceptual concepts; confused thought and the transparency requirement on modes of presentation; descriptive names and 'acquaintanceless' singular thought; the communication of indexical thoughts; two-dimensional defences of Descriptivism; the Generality Constraint; attitude ascriptions and the 'vicarious' use of mental files; first-person thinking; token-reflexivity in language and thought.

This volume puts forward a distinct new theory of direct reference, blending insights from both the Fregean and the Russellian traditions, and fitting the general theory of language understanding used by those working on the pragmatics of natural language