This theoretically motivated approach to pragmatics (vs. semantics) produces a radically new view of culture and its role vis-a-vis society. Understanding what words mean in use requires an open-ended recourse to pragmatic cultural knowledge. Cultural knowledge makes up a productive conceptual system. Members of a cultural community share the system but not all of the system's content, making culture a system of parallel distributed cognition. This book presents such a system, and then elaborates a version of "cultural models" that relates actions to goals, values, emotional content, and context, and that allows both systematic generative capacity and systematic variation across cultural and subcultural groups. Such models are offered as the basic units of cultural action. Culture thus conceived is shown as a tool that people use rather than as something deeply internalized in their psyches.

A particular culture is associated with a particular community, and thus has a social dimension. But how does culture operate and how is it to be defined? Is it to be taken as the behavioral repertoire of members of that community, as the products of their behavior, or as the shared mental content that produces the behavior? Is it to be viewed as a coherent whole or only a collection of disparate parts? Culture is shared, but how totally? How is culture learned and maintained over time, and how does it change? In Meaning and Significance in Human Engagement, Kronenfeld adopts a cognitive approach to culture to offer answers to these questions. Combining insights from cognitive psychology and linguistic anthropology with research on collective knowledge systems, he offers an understanding of culture as a phenomenon produced and shaped by a combination of conditions, constraints and logic. Engagingly written, it is essential reading for scholars and graduate students of cognitive anthropology, linguistic anthropology, sociology of culture, philosophy, and computational cognitive science.

A particular culture is associated with a particular community, and thus has a social dimension. But how does culture operate and how is it to be defined? Is it to be taken as the behavioral repertoire of members of that community, as the products of their behavior, or as the shared mental content that produces the behavior? Is it to be viewed as a coherent whole or only a collection of disparate parts? Culture is shared, but how totally? How is culture learned and maintained over time, and how does it change? In Meaning and Significance in Human Engagement, Kronenfeld adopts a cognitive approach to culture to offer answers to these questions. Combining insights from cognitive psychology and linguistic anthropology with research on collective knowledge systems, he offers an understanding of culture as a phenomenon produced and shaped by a combination of conditions, constraints and logic. Engagingly written, it is essential reading for scholars and graduate students of cognitive anthropology, linguistic anthropology, sociology of culture, philosophy, and computational cognitive science.

Meaning seems to shift from context to context; how do we know when someone says "grab a chair" that an ottoman or orange crate will do, but when someone says "let's buy a chair," they won't? In Plastic Glasses and Church Fathers, Kronenfeld offers a theory that explains both the usefulness of language's variability of reference and the mechanisms which enable us to understand each other in spite of the variability. Kronenfeld's theory, rooted in the tradition of ethnoscience (or cognitive anthropology), accomplishes three things. First, it distinguishes prototypic referents from extended referents. Second, it describes the various bases of semantic extensions. Finally it details how we use the situational context of usage, the linguistic context of opposition and inclusion, and the conceptual context of knowledge about the world to interpret communicative events.

Meaning seems to shift from context to context; how do we know when someone says "grab a chair" that an ottoman or orange crate will do, but when someone says "let's buy a chair," they won't? Somehow, in spite of this slipperiness, we usually understand each other in conversations, and have straightforward ways of querying each other when we sense a gap in understanding. We seem capable of using ordinary language to communicate with as much precision as we are willing to take the time and effort for--through attention to interactive feedback, and the use of paraphrastic modification, specification, and explication.
In Plastic Glasses and Church Fathers, Kronenfeld offers a theory that explains both the usefulness of language's variability of reference and the mechanisms which enable us to understand each other in spite of the variability. His theory is rooted in the tradition of ethnoscience (or cognitive anthropology), a tradition which promotes an ethnography of explicit methodology and mathematically precise theory while remaining responsive to the complexity of particular cultures. Kronenfeld accomplishes three things with his theory. First, he distinguishes prototypic referents from extended referents. Second, he describes the various bases of semantic extensions. Finally he details how we use the situational context of usage, the linguistic context of opposition and inclusion, and the conceptual context of knowledge about the world to interpret communicative events.