Traditionally, pragmatics has
been crucial to giving meanings to sentences like the following:
1. I am the person who is spilling
the sugar.
The meaning of the word “I”,
on the traditional model, is the speaker of the utterance within a particular
context assignment.
Now consider the following
scenario. Suppose that John is grocery shopping. The bag of sugar he has placed
into his shopping cart is torn, and a slow trickle of sugar is spilling from
the bag onto the floor of the grocery store. Suppose further that John,
while backtracking through an aisle of the store, notices a small trail of
sugar on the ground. He does not know that it is his bag that is ripped. Since
John is somewhat of a good Samaritan, he decides to follow the trail of sugar
to find the person spilling it, and let that person know of the problem. As he
follows the trail, he utters:
2. I should find the person
who is spilling the sugar.
He follows the trail around
the store, and notices that in a short amount of time, the trail is getting
thicker. In light of this observation, John utters,
3. The person who is spilling
the sugar is just ahead of me.
He speeds through the store,
thinking the culprit is just around the next corner. After his third pass
through the same aisle, John stops. He looks behind him, and notices that the
trail is slightly thicker than the one he sees when he looks forward. All of a
sudden, John has a realization, and utters sentence 1.
Notice, however, that when we
give analyses to sentences 1-3 something strange happens. The semantics will assign the definite
description “the person who is spilling the sugar” to John. As I said above,
the context will assign “I” to the speaker, namely John. Thus we can use simple
definitional substitution to derive the following:
1’. John is John.
2’ John should find John.
3’ John is just ahead of
John.
If
we factor into account John’s belief context we run into serious trouble. Now
assume the disquotation principle (When S utters p, S sincerely believes p).
But when John utters 2, he does believe 2, but does not believe 2’. John does not believe he should find himself.
When John utters 3, he believes 3, but does not believe the impossible claim
purported by 3’. Finally when John utters 1, something happens in his conscious
mind, something not equivalent to the trivial fact that John is identical with
himself. Rather, John has realized
something.
Given
this little puzzle, I put forth the following cluster of questions:
What
went wrong? Did either the pragmatic or semantic elements of
the analyses get something wrong? Should it be the job of semantics, pragmatics,
or both to give a solution to this puzzle? Does there need to be special mode
of analysis for belief contexts? Sould uncovering such a mode of analysis be a linguitic concern?