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What Lasersohn suggests, more formally, is the introduction of a judge parameter. Instead of treating the content of a sentence as a set of time-world pairs, we should treat it as a set of time-world-individual triples. We assume that the content will provide an individual to be used in evaluating the sentences for truth and falsity, just as it provides a time and world.

Lasersohn: Lasersohn adds 23 that in order to maintain an authentically subjective assignment of truth-values to sentences containing predicates of personal taste, we must allow that the objective facts of the situation of utterance do not uniquely determine a judge. But who is the judge? Typically, it is us , and when it is, the evaluation is from what Lasersohn calls an autocentric perspective.

Importantly, Lasersohn allows that in certain circumstances we take an exocentric perspective when assessing predicates of personal taste: assessing these sentences for truth relative to contexts in which someone other than ourselves is specified as the judge cf. The proof proceeds from two premises: an equivalence schema. ES and T generate the conclusion that there is no faultless disagreement through the following proof see also Wright For other discussions of faultless disagreement, see Richard , MacFarlane , ch.

There is a version of moral relativism e. We can think of this relativism simply as a generalization of the position just discussed that treats moral terms e. Such an extension faces problems analogous to those faced by truth-relativists about predicates of personal taste cf. Beebe for a helpful discussion of truth-relativist semantics versus varieties of contextualist competitors. A broader kind of problem for this semantic thesis as well as to moral relativists more generally , raised by Coliva and Moruzzi is that it succumbs to the progress argument , an argument that famously challenges, in particular, cultural relativists as well as indexical contextualists about moral judgments by insisting that moral progress is both evident and not something the relativist can countenance e.

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A third and particularly important kind of worry, addressed by Capps, Lynch and Massey , involves explaining the source and nature of moral relativity, on a truth-relativist framework. Specifically, they claim that. Epistemic modality e. A key reason for this is the dialectical force of Eavesdropper Arguments , which attempt to show the perils of contextualist treatments of utterances containing epistemic modals. Another prominent argument concerns metasemantic complexity. We will examine both of these argument strategies. To say that p is metaphysically possible is to say that p might have been the case in the sense that: in some possible world, p is true.

To say that p is epistemically possible is by contrast to say that p might be the case, or that p is the case for all we know see the entry on Varieties of Modality.

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A canonical example of a statement expressing an epistemic modal is the claim A might be F. The truth of claims of the form A might be F will depend on whether F is an epistemic possibility for some individual or group, which is to say, that F must not be ruled out by what some individual or group knows. But which individual or group? This is not always clear. As Egan and Weatherson 4 remark:.

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One of the key issues confronting a semanticist attempting to theorize about epistemic modals is what to do about this lack of reference. A variety of different eavesdropper cases have been given by different proponents and attempted refuters of truth-relativism about epistemic modals in the literature. No party to the conversation that I am listening in on knows that Susan is on vacation.

But I know that she is. Hawthorne As noted, the truth of claims expressing epistemic modals must depend on what some individual or group knows. But in these cases the context of use does not pick out a single such individual or group. After all, if it did, then either Sandra or I would be wrong, but it seems that neither of us is. MacFarlane c.

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Additionally, as Egan and Weatherson suggest, any contextualist account of the semantics of epistemic modals that could handle eavesdropper-style cases in a principled way would be hideously complicated. However, Glanzberg notably denies that metasemantic complexity in this case must be problematic. How can the relativist accommodate eavesdropper cases? MacFarlane b articulates the relativist solution: Sandra and I disagree about the truth-value of a single proposition , the proposition that Susan might be at the store.

This proposition, even when fully articulated, makes no reference to any particular body of knowledge. But such propositions cannot be true or false simpliciter.

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  • They are true only relative to a context of assessment that includes a body of knowledge. In this case, the proposition is true relative to a context of assessment where what Sandra knows is operative—a context in which Sandra is the evaluator—and false relative to a context of assessment where what I know is operative because I am the evaluator.

    sisearnabul.cf Thus: both disagreement and faultlessness are preserved cf. In a deterministic world there are no future contingent statements in this sense. But in an indeterministic world, statements partly about the future will often satisfy these conditions. The indeterminacy intuition leads us to think the truth-value of future contingents is indeterminate at the time of utterance, and either true or false at a later time cf. MacFarlane ; Carter John MacFarlane thinks that both the indeterminacy intuition and the determinacy intuition should be taken at face value and that the only way to account for the semantics of future contingents is to allow the truth of future contingent statements to be, as he puts it, doubly relativized: to both the context of utterance and the context of assessment.

    However the very same statement will have a determinate truth-value relative to the context of assessment of the following day. So we can have faultless transtemporal disagreement about the truth-value of a single utterance MacFarlane 36; cf. Carter Much as the relativist about future contingents aimed to accommodate both the determinacy and indeterminacy intuitions, the relativist about knowledge attributions can be viewed as offering an attempted synthesis between the contextualist and both sensitive and insensitive varieties of invariantist see entry on Epistemic Contextualism.

    As MacFarlane puts it:. Invariantism is right that there is a single knowledge relation, and that the accuracy of knowledge ascriptions does not depend on which epistemic standard is relevant at the context of use. But contextualism is right that the accuracy of such ascriptions depends somehow on contextually relevant standards.

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    Relativism seeks to synthesize these insights into a more satisfactory picture. For the truth-relativist, the standard will be the operative standard in the context of assessment. See Stanley ch. See also Richard , for another version of truth-relativism for knowledge attributions. We turn now to two general arguments against New Relativism in all its forms. The first is an argument from assertion , the second an argument from simplicity.

    Two assertion-related objections to New Relativism arise from work by Gareth Evans and Robert Stalnaker , respectively. The relativist must plausibly take issue with 2 or 3 , or both. MacFarlane ; though see also his ch. Relativism comes in a plethora of forms that are themselves grounded in disparate philosophical motivations. There is no such thing as Relativism simpliciter, and no single argument that would establish or refute every relativistic position that has been proposed. Relativism remains a hotly disputed topic still surviving various attempts to eliminate it from philosophical discourse.

    What is most surprising, however, is the recent popularity of some versions of the doctrine in at least some circles of analytic philosophy. Relativism First published Fri Sep 11, What is Relativism? Local Relativism 1. Weak Relativism 2.

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    Why Relativism? A Brief History of an Old Idea 4. Varieties of Relativism 4. New Relativism 5. Here are three prominent, but not necessarily incompatible, approaches: 1. VIII, trans J. Smith and W. Ross, Oxford: Clarendon Press, Ashman, K. Baghramian, M. Barnes, B.

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