Specter of Reason

I've just turned my attention to Plato's Cratylus for the first time.  Nothing of significance brought it to my attention, but when I learned it is considered his only sustained treatment of language, and that it deals with the question of whether meaning is natural or conventional, I thought I should become familiar with it.  I have only looked at the very beginning, but already I wish I had more time to explore it and its relation to 20th-century philosophy of language. At the beginning of the dialogue, Hermogenes affirms a view of names which is relativistic:  the designation of a name is entirely dependent on conventional usage.  The rightness or wrongness of word meaning is relative to a linguistic community.  If I use the word "horse" to refer to humans, and "human" to refer to horses, then I am right as far as my own usage goes, though I am not in line with the majority. Socrates leads Hermogenes to find a problem with this view with a curious arg...

It is perhaps well known that there is more than one way of interpreting the phrase "free will" and that many scientists are very stubborn about how they are willing to interpret it.  Dan Dennett has recently (in the last several months) acknowledged that there are benefits to giving up the term, though also that there are serious costs and risks.  This has led to some speculation  by Gregg Caruso at Flickers of Freedom  about whether or not Dennett has shifted his position wrt compatibilism.  One commenter, Randall Harp, draws attention to this lecture from November 2013, in which Dennett makes and expands upon the same point (Dennett starts speaking around to 21-minute mark): This is entirely in line with Dennett's well-known views.  In fact, it's worth watching as a concise introduction to Dennett's thoughts on free will and moral responsibility.  He has not shifted his position and he still uses the phrase "free will" as he always has.  A...

"Vengeance on a dumb brute!" cried Starbuck, "that simply smote thee from blindest instinct! Madness! To be enraged with a dumb thing, Captain Ahab, seems blasphemous."  "Hark ye yet again- the little lower layer. All visible objects, man, are but as pasteboard masks. But in each event- in the living act, the undoubted deed- there, some unknown but still reasoning thing puts forth the mouldings of its features from behind the unreasoning mask. If man will strike, strike though the mask! How can the prisoner reach outside except by thrusting through the wall? To me, the white whale is that wall, shoved near to me. Sometimes I think there's naught beyond. But 'tis enough. He tasks me; he heaps me; I see in him outrageous strength, with an inscrutable malice sinewing it. That inscrutable thing is chiefly what I hate; and be the white whale agent, or be the white whale principal, I will wreak that hate upon him. Talk not to me of blasphemy, man; I'd ...

One of Dennett's most well-known contributions to philosophy is the idea of the intentional stance .  This is supposed to be a template for understanding minds and rational agency.  However, Dennett's view of the intentional stance has shifted since he first began its formulation in the mid-1970s.  His earliest work on the topic indicates the following thesis:  An object is an intentional system just in case it is advantageous to regard it as such.  Here he is, in 1976 : An Intentional system is a system whose behavior can be (at least sometimes) explained and predicted by relying on ascriptions to the system of beliefs and desires (and other Intentionally characterized features--what I will call Intentions here, meaning to include hopes, fears, intentions, perceptions, expectations, etc.). There may in every case be other ways of predicting and explaining the behavior of an Intentional system--for instance, mechanistic or physical ways--but the Intentional...