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Additional resources for Culture, Power Assymetrics and Gender
16. See Kripke (1982, 37) and passim. Kripke is, of course, developing a line of argument in Wittgenstein (1953). The distinction between linguistic content and mental content is not relevant to the issue of normativity, as Paul Boghossian (1989, 510) notes. I will use both kinds of examples for simplicity of exposition. 17. Better yet: nothing would fall into a concept’s extension, if there were no normative constraints for its application. 18. This is Kripke’s ‘sceptical solution’; obviously, there could be sceptics who rejected that as well.
12. In Frank Jackson’s terms, this amounts to asking whether claims made in one vocabulary (such as that of justified true belief) are made true by the same facts as claims made in another vocabulary (such as that of knowledge) (Jackson 1998). 13. See, for example, Brandom (1994). 14. Here I disagree with Williamson (2005). indd 25 10/19/2013 11:50:59 AM 26 Experimental Philosophy 15. 31 n22). 16. See Kripke (1982, 37) and passim. Kripke is, of course, developing a line of argument in Wittgenstein (1953).
No wonder, therefore, that philosophers disagree among themselves both about appeals to intuition in particular cases and about the implications of particular cases for understanding concepts. But that is neither the end of the story nor a cause for desperation, for it is through mutual correction over time that explications of rules edge closer to the actual norms implicit in how we use terms. As examples and counterexamples mount, some intuitive judgements may well come to be widely accepted as data points that have to be accounted for, and may lead to theoretical convergence as well.