Is There a Single Right Interpretation? (Studies of the by Michael Krausz

By Michael Krausz

Is there a unmarried correct interpretation for such cultural phenomena as works of literature, visible works of art, works of tune, the self, and felony and sacred texts? In those essays, just about all written in particular for this quantity, twenty major philosophers pursue assorted solutions to this question via studying the character of interpretation and its gadgets and beliefs. the basic clash among positions that universally require the precise of a unmarried admissible interpretation (singularism) and those who enable a multiplicity of a few admissible interpretations (multiplism) results in a bunch of engrossing questions explored in those essays: Does multiplism invite interpretive anarchy? Can opposing interpretations be together defended? should still festival among contending interpretations be understood by way of (bivalent) fact or (multivalent) reasonableness, appropriateness, aptness, or the like? Is interpretation itself an basically contested thought? Does interpretive job search fact or objective at whatever else in addition? should still one concentrate on interpretive acts instead of interpretations? may still admissible interpretations be fastened by means of finding intentions of a old or hypothetical author, or neither? What bearing does the actual fact of the historic situatedness of cultural entities have on their identities? The individuals are Annette Barnes, No?«l Carroll, Stephen Davies, Susan Feagin, Alan Goldman, Charles Guignon, Chhanda Gupta, Garry Hagberg, Michael Krausz, Peter Lamarque, Jerrold Levinson, Rex Martin, Jitendra Mohanty, Joseph Margolis, David Novitz, Philip Percival, Torsten Pettersson, Robert Stecker, Laurent Stern, and Paul Thom.

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G. E. M. Anscombe (Oxford: Basil Blackwell, 1953). 30. See further, on ‘‘embodied’’ and ‘‘incarnate,’’ Margolis, Historied Thought, Constructed World. ‘‘One and Only One Correct Interpretation’’ 43 says. It is generally assumed that a change in the ‘‘essential’’ nature of natural-kind entities logically precludes the possibility that a designated particular of some kind (‘‘of that nature’’) could, consistently, remain one and the same thing through such a change. That is not an operative constraint binding on cultural entities.

The inseparability claim is nothing but the adequation thesis complicated by the distinctive features of cultural life and inquiry. The deciding issue comes to this: non-Intentional properties (physical properties preeminently) can almost always be made extensionally more determinate in a ‘‘linear’’ way by simply adding more determinate intensional details to a given predicate—as if by selections made from an antecedently prepared vocabulary that is not tethered to controversial specimens. But that is normally not possible with Intentional properties in interpretive contexts.

Of non-Intentional attributes provide a possible basis for an extensional treatment of Intentional attributes. The result is that we subordinate all confidence in an exceptionless, bivalent treatment of predication to the consensual tolerance of one or another viable society. 29 But to admit any of these considerations would already defeat the unique-interpretation thesis—and obviously more. Second, by distinguishing between ‘‘physical’’ and ‘‘cultural’’ entities, in the sense that the first lack and the second possess Intentional properties, we cannot fail to admit that artworks and histories are not ‘‘natural-kind’’ phenomena.

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