RUSSELL AND THE LINGUISTIC PHILOSOPHY It is generally acknowledged that Bertrand Russell played a vital role in the so-called "revolution" that has taken place in twentieth century Anglo-American philosophy, the revolution that has led many philo sophers virtually to equate philosophy with some variety - or varieties - of linguistic analysis. His contributions to this revolution were two fold: (I) together with G. E. Moore he led the successful revolt against the neo-Hegelianism of Idealists such as Bradley and McTaggert; (2) again with Moore he provided much of the impetus for a somewhat revolutionary way of doing philosophy. (I) and (2) are, of course, close ly related, since the new way of philosophizing could be said to consti tute, in large part, the revolt against Idealism. Be this as it may, how ever, the important fact for present consideration is that Russell was a major influence in turning Anglo-American philosophy in the direction it has subsequently taken - toward what may be termed, quite general ly, the "linguistic philosophy. " Unfortunately, though his importance as a precursor of the linguistic philosophy is well-known, the precise sense in which Russell himself can be considered a "philosopher of language" has not, to the present time, been sufficiently clarified. Useful beginnings have been made toward an investigation of this question, but they have been, withal, only begin nings, and nothing like an adequate picture of Russell's overall philoso phy of language is presently available."

This book will attempt to achieve a constructive and positive correla tion between mythic-symbolic language and philosophical anthropolo gy. It is intended as a reflection on the philosophical accomplishment of Paul Ricoeur. The term mythic-symbolic language in this context means the language of the multivalent symbol given in the myth with its psychological and poetic counterparts. The term symbol is not con ceived as an abstract sign as it is used in symbolic logic, but rather as a concrete phenomenon - religious, psychological, and poetic. The task inherent in this correlation is monumental when one considers the dual dilemma of problematic and possibility which is at its heart. The prob lematic arises out of the apparent difficulty presented by the so-called challenge of modernity which seems to require the elimination of my thic-symbolic language as an intelligible mode of communication. Mythic-symbolic language is sometimes eliminated because in a world molded by abstract conceptualizations conceptUalizations of science, such a language is thought to be unintelligible. The claim is that its "primitive" explana tions have been transcended by our modernity. Others believe that the problem of mythic-symbolic language is the problem of the myth. If the mythic forms of language could be eliminated, the truth of such language could be preserved through its translation into an intelligible mode of discourse. The problematic is heightened further by the relation of consider ations of language to philosophical anthropology."

This book will attempt to achieve a constructive and positive correla tion between mythic-symbolic language and philosophical anthropolo gy. It is intended as a reflection on the philosophical accomplishment of Paul Ricoeur. The term mythic-symbolic language in this context means the language of the multivalent symbol given in the myth with its psychological and poetic counterparts. The term symbol is not con ceived as an abstract sign as it is used in symbolic logic, but rather as a concrete phenomenon - religious, psychological, and poetic. The task inherent in this correlation is monumental when one considers the dual dilemma of problematic and possibility which is at its heart. The prob lematic arises out of the apparent difficulty presented by the so-called challenge of modernity which seems to require the elimination of my thic-symbolic language as an intelligible mode of communication. Mythic-symbolic language is sometimes eliminated because in a world molded by abstract conceptualizations of science, such a language is thought to be unintelligible. The claim is that its "primitive" explana tions have been transcended by our modernity. Others believe that the problem of mythic-symbolic language is the problem of the myth. If the mythic forms of language could be eliminated, the truth of such language could be preserved through its translation into an intelligible mode of discourse. The problematic is heightened further by the relation of consider ations of language to philosophical anthropology. Any consideration of language involves a related view of the nature of man."

RUSSELL AND THE LINGUISTIC PHILOSOPHY I t is generally acknowledged that Bertrand Russell played a vital role in the so-called "revolution" that has taken place in twentieth century Anglo-American philosophy, the revolution that has led many philo sophers virtually to equate philosophy with some variety - or varieties - of linguistic analysis. His contributions to this revolution were two fold: (I) together with G. E. Moore he led the successful revolt against the neo-Hegelianism of Idealists such as Bradley and McTaggert; (2) again with Moore he provided much of the impetus for a somewhat revolutionary way of doing philosophy. (I) and (2) are, of course, close ly related, since the new way of philosophizing could be said to consti tute, in large part, the revolt against Idealism. Be this as it may, how ever, the important fact for present consideration is that Russell was a major influence in turning Anglo-American philosophy in the direction it has subsequently taken - toward what may be termed, quite general ly, the "linguistic philosophy. " Unfortunately, though his importance as a precursor of the linguistic philosophy is well-known, the precise sense in which Russell himself can be considered a "philosopher of language" has not, to the present time, been sufficiently clarified. Useful beginnings have been made toward an investigation of this question, but they have been, withal, only begin nings, and nothing like an adequate picture of Russell's overall philoso phy of language is presently available."

This book is a critical discussion of the principle of compositionality, the thesis that the meaning of a complex expression is fully determined by the meanings of its constituents and its structure. The aim of this book is to clarify what is meant by this principle, to show that its traditional justification is insufficient, and to discuss some of the problems that have to be addressed before a new attempt can be made to justify it.

The papers in this collection discuss the central questions about the connections between language, reality and human understanding. The complex relations between accounts of meaning and facts about ordinary speakers' understanding of their language are examined so as to illuminate the philosophical character of the connections between language and reality. The collection as a whole is a thematically unified treatment of some of the most central questions within contemporary philosophy of language.

This book, originally published in 1987, considers how the science of linguistics creates its own objects of study. It argues that language is the one essential tool in the 'social construction of reality' - the way in which our environment as we perceive and respond to it is actually created by the cultural constructs we bring to bear on it - and that it is also the means by which this reality, once constructed, is preserved and transmitted from person to person and from generation to generation. Hence it is entirely appropriate to refer to the linguistic construction of reality.

This book, originally published in 1963 provides a sample of the criticisms of philosophers on the course of linguistic philosophy. A chronological ordr is followed, with work ranging from that of traditionalist thinkers to second thoughts about linguistic philosophy on the part of writers who have been influenced by the movement.

It is generally accepted that language is primarily a means of communication. But do we always mean what we say - must we mean something when we talk? This book explores the other side of language, where words are incoherent and meaning fails us. it argues that this shadey side of language is more important in our everyday speech than linguists and philosophers recognize. Historically this other side of language known as has attracted more attention in France than elsewhere. It is particularly interesting because it brings together texts from a wide range of fields, including fiction, poetry and linguistics. The author also discusses the kind of linguistics that must be developed to deal with such texts, a linguistics which makes use of psychoanalytic knowledge. This tradition of writing has produced a major philosopher, Gilles Deleuze. This book provides an introduction to his work, an account of his original theory of meaning and an analysis of the celebrated Anti-Oedipus, which takes delire as one of its main themes.

What is 'translation'? Even as the scholarly viewpoint of translation studies has expanded over recent years, the notion of 'translation' has remained fixedly defined by its interlinguistic element. However, there are many different contexts and disciplines in which translation takes place for which this definition is entirely unsuitable. Exploring translational aspects in contexts in which scholars do not think about 'translation', this book considers the alternative uses of the term beyond the interlinguistic dimension. Taking our understanding of 'translation' back to its basic semiotic principles, leading experts outline the wide variety of alternative fields of study, practices, applications and contexts in which the term 'translation' is used. Chapters examine 11 different fields of study, exploring what the term 'translation' means, how it is used and what it could contribute to an enlarged understanding of 'translation' as a concept. In this way, the volume argues for a reimagining of what we mean by translation, providing an essential reference for anyone interested in how translation is understood and practiced beyond the narrow perspectives of the field of translation studies itself.

Why are philosophers, as opposed to, say, linguists and psychologists, puzzled by language? How should we attempt to shed philosophical light on the phenomenon of language? "How to Understand Language" frames its discussion by these two questions. The book begins by thinking about the reasons that language is hard to understand from a philosophical point of view and, armed with the fruits of that discussion, begins searching for an approach to these questions. After finding fault with approaches based on philosophical analysis and on translation it undertakes an extended investigation of the programme of constructing a theory of meaning. Donald Davidson's advocacy of that approach becomes pivotal; though, the book endorses his broad approach, it argues strongly against the roles both of truth theory and of radical interpretation.

Introducing a new and ambitious position in the field, Kit Fine's Semantic Relationism is a major contribution to the philosophy of language. * A major contribution to the philosophy of language, now available in paperback* Written by one of today's most respected philosophers* Argues for a fundamentally new approach to the study of representation in language and thought* Proposes that there may be representational relationships between expressions or elements of thought that are not grounded in the intrinsic representational features of the expressions or elements themselves* Forms part of the prestigious new Blackwell/Brown Lectures in Philosophy series, based on an ongoing series of lectures by today's leading philosophers

The Medieval Life of Language: Grammar and Pragmatics from Bacon to Kempe explores the complex history of medieval pragmatic theory and ideas and metapragmatic awareness across social discourses. Pragmatic thinking about language and communication is revealed in grammar, semiotics, philosophy, and literature. Part historical reconstruction, part social history, part language theory, Amsler supplements the usual materials for the history of medieval linguistics and discusses the pragmatic implications of grammatical treatises on the interjection, Bacon's sign theory, logic texts, Chaucer's poetry, inquisitors' accounts of heretic speech, and life-writing by William Thorpe and Margery Kempe. Medieval and contemporary pragmatic theory are contrasted in terms of their philosophical and linguistic orientations. Aspects of medieval pragmatic theory and practice, especially polysemy, equivocation, affective speech, and recontextualization, show how pragmatic discourse informed social controversies and attitudes toward sincere, vague, and heretical speech. Relying on Bakhtinian dialogism, critical discourse analysis, and conversation analysis, Amsler situates a key period in the history of linguistics within broader social and discursive fields of practice.

How does human language contribute to the cognitive edge humans have over other species? This question eludes most current theories of language and knowledge. Incorporating research results in psychology and cutting a path through a broad range of philosophical debates, Nolan develops a strikingly original account of language acquisition which holds important implications for standard theories of language and the philosophical foundations of cognitive science.

The idea that there once existed a language which perfectly and unambiguously expressed the essence of all possible things and concepts has occupied the minds of philosophers, theologians, mystics and others for at least two millennia. This is an investigation into the history of that idea and of its profound influence on European thought, culture and history.

From the early Dark Ages to the Renaissance it was widely believed that the language spoken in the Garden of Eden was just such a language, and that all current languages were its decadent descendants from the catastrophe of the Fall and at Babel. The recovery of that language would, for theologians, express the nature of divinity, for cabbalists allow access to hidden knowledge and power, and for philosophers reveal the nature of truth. Versions of these ideas remained current in the Enlightenment, and have recently received fresh impetus in attempts to create a natural language for artificial intelligence.

The story that Umberto Eco tells ranges widely from the writings of Augustine, Dante, Descartes and Rousseau, arcane treatises on cabbalism and magic, to the history of the study of language and its origins. He demonstrates the initimate relation between language and identity and describes, for example, how and why the Irish, English, Germans and Swedes - one of whom presented God talking in Swedish to Adam, who replied in Danish, while the serpent tempted Eve in French - have variously claimed their language as closest to the original. He also shows how the late eighteenth-century discovery of a proto-language (Indo-European) for the Aryan peoples was perverted to support notions of racial superiority.

To this subtle exposition of a history of extraordinary complexity, Umberto Eco links the associated history of the manner in which the sounds of language and concepts have been written and symbolized. Lucidly and wittily written, the book is, in sum, a" tour de force" of scholarly detection and cultural interpretation, providing a series of original perspectives on two thousand years of European History.

The paperback edition of this book is not available through Blackwell outside of North America.

The fascinating history of French words that have entered the English language and the fertile but fraught relationship between English- and French-speaking cultures across the world English has borrowed more words from French than from any other modern foreign language. French words and phrases-such as a la mode, ennui, naivete and caprice-lend English a certain je-ne-sais-quoi that would otherwise elude the language. Richard Scholar examines the continuing history of untranslated French words in English and asks what these words reveal about the fertile but fraught relationship that England and France have long shared and that now entangles English- and French-speaking cultures all over the world. Emigres demonstrates that French borrowings have, over the centuries, "turned" English in more ways than one. From the seventeenth-century polymath John Evelyn's complaint that English lacks "words that do so fully express" the French ennui and naivete, to George W. Bush's purported claim that "the French don't have a word for entrepreneur," this unique history of English argues that French words have offered more than the mere seasoning of the occasional mot juste. They have established themselves as "creolizing keywords" that both connect English speakers to-and separate them from-French. Moving from the realms of opera to ice cream, the book shows how migrant French words are never the same again for having ventured abroad, and how they complete English by reminding us that it is fundamentally incomplete. At a moment of resurgent nationalism in the English-speaking world, Emigres invites native Anglophone readers to consider how much we owe the French language and why so many of us remain ambivalent about the migrants in our midst.

The "Blackwell Guide to Philosophy of Language" is a collection of twenty new essays in a cutting-edge and wide-ranging field.
Surveys central issues in contemporary philosophy of language while examining foundational topics
Provides pedagogical tools such as abstracts and suggestions for further readings
Topics addressed include the nature of meaning, speech acts and pragmatics, figurative language, and naturalistic theories of reference

This book defends the Direct Reference (DR) thesis in philosophy of language regarding proper names and indexical pronouns. It uniquely draws out the significant consequences of DR when it is conjoined with the fact that these singular terms sometimes fail to refer. Even though DR is widely endorsed by philosophers of language, many philosophically important and radically controversial consequences of the thesis have gone largely unexplored. This book makes an important contribution to the DR literature by explicitly addressing the consequences that follow from DR regarding failure of reference. Michael McKinsey argues that only a form of neutral free logic can capture a revised concept of logical truth that is consistent with the fact that any sentence of any form that contains a directly referring genuine term can fail to be either true or false on interpretations where that term fails to refer. He also explains how it is possible for there to be true (or false) sentences that contain non-referring names, even though this possibility seems inconsistent with DR. Consequences of Reference Failure will be of interest to philosophers of language and logic and linguists working on Direct Reference.

Japanese has a term that covers both green and blue. Russian has separate terms for dark and light blue. Does this mean that Russians perceive these colors differently from Japanese people? Does language control and limit the way we think? This short, opinionated book addresses the Sapir-Whorf hypothesis, which argues that the language we speak shapes the way we perceive the world. Linguist John McWhorter argues that while this idea is mesmerizing, it is plainly wrong. It is language that reflects culture and worldview, not the other way around. The fact that a language has only one word for eat, drink, and smoke doesn't mean its speakers don't process the difference between food and beverage, and those who use the same word for blue and green perceive those two colors just as vividly as others do. McWhorter shows not only how the idea of language as a lens fails but also why we want so badly to believe it: we're eager to celebrate diversity by acknowledging the intelligence of peoples who may not think like we do. Though well-intentioned, our belief in this idea poses an obstacle to a better understanding of human nature and even trivializes the people we seek to celebrate. The reality - that all humans think alike - provides another, better way for us to acknowledge the intelligence of all peoples.

Originally published in 1990. A common complaint of philosophers, and men in general, has been that women are illogical. On the other hand, rationality, defined as the ability to follow logical argument, is often claimed to be a defining characteristic of man. Andrea Nye undermines assumptions such as: logic is unitary, logic is independent of concrete human relations, logic transcends historical circumstances as well as gender. In a series of studies of the logics of historical figures Parmenides, Plato, Aristotle, Zeno, Abelard, Ockham, and Frege she traces the changing interrelationships between logical innovation and oppressive speech strategies, showing that logic is not transcendent truth but abstract forms of language spoken by men, whether Greek ruling citizens, imperial administrators, church officials, or scientists. She relates logical techniques, such as logical division, syllogisms, and truth functions, to ways in which those with power speak to and about those subject to them. She shows, in the specific historical settings of Ancient and Hellenistic Greece, medieval Europe, and Germany between the World Wars, how logicians reworked language so that dialogue and reciprocity are impossible and one speaker is forced to accept the words of another. In the personal, as well as confrontative style of her readings, Nye points the way to another power in the words of women that might break into and challenge rational discourses that have structured Western thought and practice.

Noam Chomsky is widely known and deeply admired for being the founder of modern linguistics, one of the founders of the field of cognitive science, and perhaps the most avidly read political theorist and commentator of our time. In these lectures, he presents a lifetime of philosophical reflection on all three of these areas of research, to which he has contributed for over half a century. In clear, precise, and nontechnical language, Chomsky elaborates on fifty years of scientific development in the study of language, sketching how his own work has implications for the origins of language, the close relations that language bears to thought, and its eventual biological basis. He expounds and criticizes many alternative theories, such as those that emphasize the social, the communicative, and the referential aspects of language. Chomsky reviews how new discoveries about language overcome what seemed to be highly problematic assumptions in the past. He also investigates the apparent scope and limits of human cognitive capacities and what the human mind can seriously investigate, in the light of history of science and philosophical reflection and current understanding. Moving from language and mind to society and politics, he concludes with a searching exploration and philosophical defense of a position he describes as "libertarian socialism," tracing its links to anarchism and the ideas of John Dewey and even to the ideas of Marx and Mill, demonstrating its conceptual growth out of our historical past and urgent relation to matters of the present.