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referent, thus precluding the possibility of a direct (umediated) reference of a given term. On the Evans-McDowell interpretation, however, there is no problem in ascribing a Fregean sense to indexicals and demonstratives because they are not to be understood as intermediaries through which we (indirectly

In: Grazer Philosophische Studien

In her book Anti-Individualism and Knowledge Jessica Brown presents an argument against views of content that combine Fregean Sense and anti-individualism. Her argument rests on two claims: First, that Fregean anti-individualism is incompatible with transparency of difference. Secondly, she

In: Grazer Philosophische Studien

of meaning”. With respect to sentences, these “ideal species” could be understood as propositions in the Fregean sense. However, it must be stressed that Husserl clearly rejected the idea that ideal species exist in a separate world (10), and the relation between cognitive agents and ideal meanings

In: Grazer Philosophische Studien
Author: Eugen Zeleňák

(forthcoming), chapter 4, section 4. This feature of historical representation supports the view that there is a certain similarity between his notion of representation and Fregean sense. 25) See H. White, Metahistory: The Historical Imagination in Nineteenth-Century Europe (Baltimore: The Johns Hopkins

In: Journal of the Philosophy of History
Author: Melanie Uth

intensional concept, i.e., the Fregean sense of an expression. Predicative expressions such as brave or thinks may not be used in individual-referring contexts (as is already evidenced by their incompatibility with determiners). In order to be used that way, they have to be nominalized, yielding, e

In: Language Dynamics and Change

Husserlian noema as a Fregean sense has generated a lively debate about the nature and function of the noema. 16 The debate takes the form of a confrontation between two rival interpretations known as the “mediator-theory” and the “object- theory.” Føllesdal’s interpretation provides the basis of the

In: Research in Phenomenology
Author: Peter Adamson

this contrast: demonstrare does seem to have to do with reference, but significare is not used to track the notion of a Fregean sense (22-6). The same lexical approach is taken in a chapter exploring the question of why Boethius chose to translate two Greek words in a single passage, sumbolon and

In: Phronesis
Author: Gabriel Levy

that there is some greater than zero number of things that exist, but only zero number of things that do not exist. Things that there are zero of can’t have mental states. But then again, Rene is a theist, so he thinks there is at least one god that exists in his Fregean sense of the word, and thus is

In: Method & Theory in the Study of Religion

constitutive theses that Frege held with regard to sense—what is grasped in incomplete understanding cannot be a Fregean sense. 25 If so, the incomplete understander lacks reasons, logically-grounded reasons, that is, for inferring the way she does. Much as Frege needed to have g-stability in place in

In: Grazer Philosophische Studien

connotation for the perceiver”. [132; cf. 145] For instance a sheep sees a wolf and has the connnotational attribute of fear. One trouble with this discussion is that Hasse does not consider other passages in Avicenna where “ ma ’ nan ” means simply ‘what is meant’, much like a Stoic lekton or Fregean sense

In: Vivarium