PUTNAM
(b. 1926)
ANALYTIC
PHILOSOPHY/ 'INTERNAL' REALISM
Hilary Putnam was
born in Chicago. He gained his Ph.D. at
the University of California, Los Angeles in 1951. He has taught at Northwestern University,
Princeton, and the Massachusetts Institute of Technology. In 1976 he was appointed Professor of modern
mathematics and mathematical logic at Harvard.
PHILOSOPHY OF LANGUAGE/ METAPHYSICS
[1] There are a number of key
features of Putnam's thought which are interdependent and inform his views on
language, mind, and reality. [See
especially Reason, Truth and History.]
(1) Referential semantics [chs 1 and 2]. He rejects (i) the view that meanings are theoretical entities or states, scientific
objects existing 'in the head', which can have an explanatory role to play in
scientific theory [a]; and (ii) the theory that
sense determines reference, that is, the truth conditions for something
to be part of a term's extension [b]. This is
because such views cannot explain how mental states, intentions, or meanings
can refer to extramental entities. Changes in meaning will also bring about
changes in the content of theories. Putnam therefore argues that the reference of a term is determined by what occurs in the linguistic
community and by causal connections that exist in the world [c]. Thus we can see that, say, 'gold' refers to a
particular substance not because of any meanings, concepts or rules in the head
but by virtue of 'paradigmatic examples' implicit in language use. Likewise he says there can be no criterion for synonymy and hence
analyticity except for what is actually given to us in interpretive
practice. The concept of truth is
non-eliminable [see 'The Analytic and the Synthetic'] [d].
(2) Essentialism. [See 'Meaning and Reference'.] According to
Putnam, when we use, say, the word 'gold' to refer to an object, while we may
recognise something as being gold through observation of its properties (yellow, malleable, etc.), the term itself refers to a
particular stuff or natural kind,
the 'essence' of which can be determined by scientific analysis [e] to reveal structure, atomic number, and
so on. To be gold the object must
possess these properties necessarily, even though our knowledge of them may be
gained a posteriori. Putnam offers a 'thought-experiment'. He supposes that water (H2O) has a counterpart in another world 'Twin
Earth'. Both there and on our Earth the
substance is identified extensionally by reference to its properties
(colourless, transparent, for example). But even if these properties are the same, conform to the same
operational definitions, and the same word 'water' is used to refer to the substance
in both worlds, it is not the same liquid if its internal or micro-structure is
different. To be water in any world the
substance must be H2O (or whatever chemists determine its structure
to be). The designating term is thus
said to be 'rigid' in that it refers to the same individual in any possible world. An important
consequence of this is that the
reference of a word cannot depend on its being linked with other words as
descriptions but only on the relevant causal chain. The sense of the term is then identified with
the type of chain involved [f] [f]. Putnam supposed further that the causal
reference theory could be extended to terms other than natural kind ones. [See 'The Meaning of "meaning" '].
(3) Internal realism [chs 3, 5, 7, and 8]. Putnam had earlier accepted 'metaphysical realism' the view that the
world consists of a totality of mind-independent objects, for which there is
only one true and complete description. However, he came to recognise that his causal
reference theory of meaning made this view untenable. This is because to understand causal links
between things or events we must have thoughts about these links; and we can
never, as it were, break out of our thoughts to achieve a 'God's eye point of
view' of the way language relates to the world. We cannot achieve
an absolute comparison of our system of concepts with reality. But this does not mean that Putnam is
committed to relativism which denies there are any absolute standards of
truth or rationality. On the contrary, he rejects relativism because it fails to distinguish between the correctness of a belief and its
seeming to be correct. He proposes
instead that while
remaining within a conceptual system we can consider the ways in which our
beliefs, judgements, principles relate to and reinforce one another with a view
to achieving a partial comprehension of reality. The correspondence (or
'similitude') theory of truth is thus no longer acceptable [g] for the reason that there can be a
multitude of correspondences between objects and (what we take to be)
incompatible theories [RTH, ch. 3]. Rationality, although
grounded and operating within language
and culture, nevertheless has a normative, 'transcendent' regulative aspect
which enables us to criticize our traditions and provides the basis for the
employment of such epistemological concepts as justification, truth, and
warranted assertibility. Truth,
he says, is "idealized rational
acceptability under epistemically ideal conditions" [ibid.]. A true statement may be said to
be warrantedly assertible within the context of a given culture, but it is not
to be defined in terms of warranted
assertibility. In general he rejects
attempts to 'naturalize' epistemological concepts [h] by reference to scientific beliefs grounded
in, for example, sensory stimuli ['Why Reason Can't Be Naturalized']. Similarly he accepts that value terms such as 'good' and
'right' (as well as such notions as 'true' and 'justification' see
above) cannot be reduced
to physicalist properties and relations. Putnam argues further that while the fact-value dichotomy might not be overcome, as (respectively)
rational acceptability and relevance facts (or 'truths') and values are
interdependent. Our criteria of
relevance rest on and reveal our whole system of values, and it is our
rationality which enables us to determine what questions are relevant ones to
ask and what answers it is warranted to accept. The concept of
rationality itself presupposes values (the 'good') which relate to and depend
on assumptions about human nature ('human flourishing' as constituting in part
our rationality, for example), society, and the universe as a whole. Moreover, he says that we have had to revise
our theory of the good (such as it is) again and again as our knowledge has
increased and our world-view has changed [see chs 6 and 9]. Different ideas of human
flourishing may be appropriate for individuals with different constitutions
even in some 'ideal' world; diversity is part of the ideal [ch. 6] [i].
PHILOSOPHY OF MIND
[2] Putnam initially espoused functionalism [ibid. ch. 4]. The mind is thought of as akin to a computer 'software' program which is
processed by the 'hardware' of the brain, though it is possible that mental
life might be instantiated in other hardware structures, such as computers
themselves or silicon-based organisms, for example. What makes a mental state into a particular
kind, such as pain, or a belief that something is the case, is to be located in
the network of functional connections that link the behaviour of the organism
to the environment. It is our
descriptions of these interconnections that are articulated in the language of
the mental. More recently Putnam has come to reject this
position [see Reason and
Representation]. While the existence of mental
states might be compatible with a range of physical systems or structures, he
now argues that they cannot be identified with functional, physical-chemical, or computationally characterized states,
though they may be emergent from and 'supervenient' on them. Underlying his critique is the view that mental life rationality,
intentionality cannot be (like epistemology) be 'naturalized' [a] and his recognition that a given mental
state can be realized in different computational machines and thus cannot be
identified with any particular one.
CRITICAL SUMMARY
Putnam's philosophy
is of considerable interest for its combination of the analytic qualities
characteristic of some of the best Anglo-American philosophers with the breadth
to be found in much contemporary continental social philosophy and
philosophical anthropology. Moreover,
his thought is not static and has undergone considerable revision in his
pursuit of truth. These are the key
features:
(1) He rejects
Frege's view that sense determines reference in favour of an extensionalist
account of meaning and truth determined by causal connections in the world and
the constraints imposed by the language of a given community in 'interpretive
practice'. Associated with this approach
is his use of the concept of the rigid designator.
(2) Rejecting both
metaphysical 'objective' realism and relativism he espouses what he calls
internal realism.
(3) He holds a
concept of truth as regulative and as "idealized rational acceptability".
(4) He is committed
to essentialism.
(5) In his later work
he rejects functionalism and all theories which seek to 'naturalize' mental
life.
Inevitably, given the
wide range of issues examined by Putnam, his writings have attracted criticisms
from philosophers of various traditions.
(1) Many would dispute the view that mental life can be emergent
from or supervenient on physical structures and yet cannot be naturalized. How
this occurs is arguably not adequately accounted for. (As against this, it has to be said that no
contemporary theory of mind and there are many has received universal
acceptance.)
(2) More controversial perhaps is his (and Kripke's) theory of the
rigid designator and his referential semantics. While the programme may be feasible as applied to 'natural kinds' such
as chemical elements, which have well-defined structures and properties, when
it comes to designating more complex entities, for example, animals, human
beings, the theory becomes more questionable and difficult to sustain without
almost casuistic ad hoc modifications. His anti-Fregean (or at
least modified Fregean) view of sense and reference is also controversial and
continues to be debated vigorously.
(3) Truth for Putnam is an
unrealized ideal. But this raises the
question as to how far we can pass beyond conceptual restraints while remaining
within the system. Can coherence,
reinforcement 'point' beyond? Is there a
middle way between 'metaphysical realism' and 'relativism' as Putnam supposes
(we might call this 'weak realism' as opposed to 'strong' realism and
antirealism)? Further, can criteria be
set out for "epistemologically ideal
conditions" which are either not already grounded in our conceptual scheme or
are based on arbitrary and pragmatic considerations?
CONNECTIONS
Putnam