Papers by Jesse Rappaport
The Journal of Aesthetics and Art Criticism, 2020
Stand-up comedy is often viewed in two contrary ways. In one view, comedians are hailed as provid... more Stand-up comedy is often viewed in two contrary ways. In one view, comedians are hailed as providing genuine social insight and telling truths. In the other, comedians are seen as merely trying to entertain and not to be taken seriously. This tension raises a foundational question for the aesthetics of stand-up: Do stand-up comedians perform genuine assertions in their performances? This article considers this question in the light of several theories of assertion. We conclude that comedians on stage do not count as making genuine assertions-rather, much like actors on a stage, they merely pretend to perform speech acts. However, due to norms of authenticity that govern stand-up comedy, performers can nonetheless succeed in conveying genuine insights. Thus, our account accommodates both the seemingly incompatible aspects of our ordinary appreciation of stand-up comedy and points toward deeper philosophical understanding of stand-up comedy as a unique art form.
The Philosophical Quarterly, 2019
An adequate linguistic theory of slurs must address three major aspects of their meaning: descrip... more An adequate linguistic theory of slurs must address three major aspects of their meaning: descriptive, evaluative and expressive. Slurs denote specific groups, they are used to convey speakers’ evaluative attitudes, and some have a very strong emotional impact. In this paper, I argue that a variety of mechanisms are required to account for this range of properties. Semantically, slurs simply denote the groups that they target. Pragmatically, speakers use slurs to show, in the Relevance-Theoretic sense, that they share a negative attitude towards the targeted group. However, this does not yet explain the capacity of certain ‘toxic’ slurs to express strong emotions of the speaker and to elicit a strong emotional reaction in hearers. In order to account for this psychological impact, I posit that, like curse words, slurs undergo distinct neurolinguistic processing that links them directly to emotional centers in the brain.
Philosophy & Technology, 2017
BFree software^is software that respects the users' freedoms by granting them access to the sourc... more BFree software^is software that respects the users' freedoms by granting them access to the source code, and allowing them to modify and redistribute the software at will. Richard Stallman, founder of the Free software movement, has argued that creating and distributing non-Free software is always a moral injustice. In this essay, I try to identify the ethical foundations of Stallmanism. I identify three major trends in Stallman's thinking-libertarian, utilitarian, and communitarian-and I argue that none is sufficient to justify the radical claim that distributing non-Free software is always wrong (unless we accept extremely demanding ethical standards that Stallman himself does not consistently endorse). I recommend thinking of Stallmanism as an attempt to optimize the satisfaction of a number of core values, including freedom, cooperation, and happiness, and I stress the importance of connecting the Free software movement to other political struggles against oppression.
Croatian Journal of Philosophy, Nov 1, 2017
Stephen Schiffer introduced the "meaning-intention problem" as an argument against certain semant... more Stephen Schiffer introduced the "meaning-intention problem" as an argument against certain semantic analyses that invoke hidden indexical expressions. According to the argument, such analyses are incompatible with a Gricean view of speaker's meaning, for they require speakers to refer to things about which they are ignorant, such as modes of presentation. Stephen Neale argues that a complementary problem arises due to the fact that speakers may also be ignorant of the very existence of such aphonic expressions. In this paper, I attempt to articulate the assumptions that support the meaning-intention problem. I argue that these assumptions are incompatible with some basic linguistic data. For instance, a speaker could have used a sentence like "The book weighs fi ve pounds" to mean that the book weighs fi ve pounds on Earth, even before anyone knew that weight was a relativized property. The existence of such "extrinsic parameters" undermines the force of the meaning-intention problem. However, since the meaning-intention problem arises naturally from a Gricean view of speaker's meaning and speaker's reference, the failure of the argument raises problems for the Gricean. I argue that the analysis of referring-with offered by Schiffer, and defended by Neale, is defective.
This work is an investigation into a phenomenon introduced by John Perry that I call 'totally una... more This work is an investigation into a phenomenon introduced by John Perry that I call 'totally unarticulated constituents.' These are entities that are part of the propositional content of a speech act, but are not represented by any part of the sentence uttered or of the thought that is being expressed-that is, they are fully unarticulated. After offering a novel definition of this phenomenon, I argue that totally unarticulated constituents are attested in natural language, and may in fact be quite common. This raises fatal problems for a prominent theory of underspecification defended by Jason Stanley, according to which all contextsensitivity (including unarticulated constituents) can be traced to covert variables in the syntax. I then use these findings to draw out important lessons for the philosophy of language, including a rejection of a long-standing Gricean issue known as the "meaningintention problem." I also explore the dialectic between Paul Grice's intention-based semantics and Ruth Millikan's teleosemantics, arguing that Millikan's perception-based response to the problem of underspecification is untenable unless it is modified to give prominence to the speaker's intentions.
Grazer Philosophische Studien
Slurs are special. They can be so powerful and harmful that even mentioning them can be offensive... more Slurs are special. They can be so powerful and harmful that even mentioning them can be offensive. What explains this “toxicity” that many slurs display? Most discussions in the literature on slurs attempt to analyze the derogatory meaning of slurs, differing in where they locate this meaning – in the semantics, pragmatics, etc. In this article, the author argues that these content theories, despite their merits, are unable to account for toxicity. For a content-based approach to toxicity implies that two meaning-equivalent phrases should have the same toxicity. The author argues that this is not the case for the analyses proffered by current content theorists. Instead, he argues that we can only explain toxicity by understanding the special neurolinguistic properties of slurs. The author then draws out the consequences of this view for the issue of non-derogatory uses of slurs.
Grazer Philosophische Studien, 2020
Slurs are special. They can be so powerful and harmful that even mentioning them can be offensive... more Slurs are special. They can be so powerful and harmful that even mentioning them can be offensive. What explains this "toxicity" that many slurs display? Most discussions in the literature on slurs attempt to analyze the derogatory meaning of slurs, differing in where they locate this meaning-in the semantics, pragmatics, etc. In this article, the author argues that these content theories, despite their merits, are unable to account for toxicity. For a content-based approach to toxicity implies that two meaning-equivalent phrases should have the same toxicity. The author argues that this is not the case for the analyses proffered by current content theorists. Instead, he argues that we can only explain toxicity by understanding the special neurolinguistic properties of slurs. The author then draws out the consequences of this view for the issue of non-derogatory uses of slurs.
Stand-up comedy is often viewed in two contrary ways. In one view, comedians are hailed as provid... more Stand-up comedy is often viewed in two contrary ways. In one view, comedians are hailed as providing genuine social insight and telling truths. In the other, comedians are seen as merely trying to entertain and not to be taken seriously. This tension raises a foundational question for the aesthetics of stand-up: Do stand-up comedians perform genuine assertions in their performances? This article considers this question in the light of several theories of assertion. We conclude that comedians on stage do not count as making genuine assertions-rather, much like actors on a stage, they merely pretend to perform speech acts. However, due to norms of authenticity that govern stand-up comedy, performers can nonetheless succeed in conveying genuine insights. Thus, our account accommodates both the seemingly incompatible aspects of our ordinary appreciation of stand-up comedy and points toward deeper philosophical understanding of stand-up comedy as a unique art form.
Communicating With Slurs, 2019
An adequate linguistic theory of slurs must address three major aspects of their meaning: descrip... more An adequate linguistic theory of slurs must address three major aspects of their meaning: descriptive, evaluative, and expressive. Slurs denote specific groups, they are used to convey speakers' evaluative attitudes, and some have a very strong emotional impact. In this paper, I argue that a variety of mechanisms are required to account for this range of properties. Semantically, slurs simply denote the groups that they target. Pragmatically, speakers use slurs to show , in the Relevance-Theoretic sense, that they share a negative attitude towards the targeted group. However, this does not yet explain the capacity of certain 'toxic' slurs to express strong emotions of the speaker and to elicit a strong emotional reaction in hearers. In order to account for this psychological impact, I posit that, like curse words, slurs undergo distinct neurolinguistic processing that links them directly to emotional centers in the brain.
Stephen Schiffer introduced the “meaning-intention problem” as an ar- gument against certain sema... more Stephen Schiffer introduced the “meaning-intention problem” as an ar- gument against certain semantic analyses that invoke hidden indexical expressions. According to the argument, such analyses are incompatible with a Gricean view of speaker’s meaning, for they require speakers to refer to things about which they are ignorant, such as modes of pre- sentation. Stephen Neale argues that a complementary problem arises due to the fact that speakers may also be ignorant of the very existence of such aphonic expressions. In this paper, I attempt to articulate the assumptions that support the meaning-intention problem. I argue that these assumptions are incompatible with some basic linguistic data. For instance, a speaker could have used a sentence like “The book weighs five pounds” to mean that the book weighs five pounds on Earth, even before anyone knew that weight was a relativized property. The existence of such “extrinsic parameters” undermines the force of the meaning-in- tention problem. However, since the meaning-intention problem arises naturally from a Gricean view of speaker’s meaning and speaker’s refer- ence, the failure of the argument raises problems for the Gricean. I argue that the analysis of referring-with offered by Schiffer, and defended by Neale, is defective.
“Free software” is software that respects the users’ freedoms by granting them access to the sour... more “Free software” is software that respects the users’ freedoms by granting them access to the source code, and allowing them to modify and redistribute the software at will. Richard Stallman, founder of the Free software movement, has argued that creating and distributing non-Free software is always a moral injustice. In this essay, I try to identify the ethical foundations of Stallmanism. I identify three major trends in Stallman’s thinking—libertarian, utilitarian, and communitarian—and I argue that none is sufficient to justify the radical claim that distributing non-Free software is always wrong (unless we accept extremely demanding ethical standards that Stallman himself does not consistently endorse). I recommend thinking of Stallmanism as an attempt to optimize the satisfaction of a number of core values, including freedom, cooperation, and happiness, and I stress the importance of connecting the Free software movement to other political struggles against oppression.
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Papers by Jesse Rappaport