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Was sollen wir tun? Was dürfen wir glauben? - bei DuEPublico ...

Was sollen wir tun? Was dürfen wir glauben? - bei DuEPublico ...

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PHENOMENAL CONCEPTS 247<br />

In both cases I somehow possess the concept ’that’, although it is obvious that in the first case<br />

I do not really know what ’that’ is. Then although I’m a competent user of indexicals and also<br />

possess the concept chair, before I turned around I could not know if the sentence That is a<br />

chair was true or not. I could surely do a priori inferences before I turn around, but I’m not<br />

capable of saying something relevant about ’that’. Just after I turn around I gain knowledge of<br />

what “that” really is.<br />

Some might claim that we are misusing the demonstrative, since it could be actually the case<br />

that I did not refer to anything before I turned around. However we can imagine different<br />

cases with different grades of indexical abuse. Imagine first a case of complete misuse:<br />

someone stands in a room with no Bears (or representations of Bears) and says I know what<br />

that Bear is like. Even if the weird person in question is normally a competent user of<br />

demonstratives, the ’that’ in question refers to nothing.<br />

But imagine now a case of minor misuse. For lack of a better example imagine this scenario:<br />

In the party game Truth or Dare someone, who chose to be dared, has to engage in some<br />

daring activity with someone else. However to follow the strict rules of the game he has to<br />

choose his partner randomly. All players stand in line by the wall (whose length is known to<br />

everyone) while the dared one is turned around, then he randomly without turning around<br />

has to point at someone and say ’You’. In this case, the speaker knows that he is definitely<br />

pointing at someone, and he would be able to know the many truths that apply to all persons<br />

and that he knows by report, categorical inference or just as a competent speaker. However<br />

when he turns around he might well be very surprised. And although he somehow possessed<br />

the demonstrative ’You’, he was pointing blindly. And he would have the right to express (12)<br />

before he turns around and (13) after he realized who we randomly picked.<br />

If someone wanted to argue that a further shortcoming of the PCS is that it would falsely<br />

predict that Mary would be surprised about far too many things, for example about the fact<br />

that Redphen is not a number although she should not. Our distinction would allow us to<br />

counter that she would be indeed be surprised to learn that “”That’ is what it’s like to<br />

experience visual information sent to the brain from retinal ganglion cells via the optic nerve<br />

to the optic chiasma.” But she would not be surprised about the sentences she could know by<br />

report that do not involve demonstrative, i.e. the relevant way to refer to qualitative<br />

experiences via PC’s. To continue with the above suggested scenario, I’m not surprised that<br />

’that’ or ’you’ did not turn out to be a rational number. Furthermore if she turns out to be<br />

synesthetic (and did not know it) she might be surprised that PC refers to red objects and<br />

some graphemes. In that case she could say “’That’ is what it’s like to see red and it is just like<br />

seeing some numbers.” But given the appropriate understanding of PC, the PCS does not over<br />

generate predictions.<br />

So Mary can indeed come to know new contents by correctly deploying demonstrative<br />

concepts she could not use before. Given that the demonstrative must not refer to a nonphysical<br />

object, Mary does not learn any new fact. And this version of the PCS is a coherent<br />

and sufficient way to disarm the KA.<br />

7. Two Not Worrisome Worries and a Conclusion<br />

There remain basically two worries. The first arises from a thought experiment proposed by<br />

Wittgenstein (1973). He invites us to imagine that everyone has a box with a beetle inside.<br />

However nobody can see the beetle of the others. The beetle could stand for the private<br />

qualitative experience to which we refer via demonstratives. But the problem is that it could<br />

be the case that there actually is no beetle in the box. This worry ignores one fact that we have<br />

been stressing throughout the paper, that we are not claiming that the demonstratives are<br />

private, but maybe just their referents. Like the box possessor we are equipped with a public

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