Propositional Concepts

Unlike Kaplan, Stalnaker has a homogeneous theory of contexts and contents. Both context and content can be conceived of as propositions, or equivalently as sets of worlds. A context is a set of worlds, that capture the common ground in a conversation, the presuppositions that all of the participants share. The point of an assertion is to change the common ground. An utterance tokens is associated with a propositional concept, which characterizes the context-change potential of an assertion.

A propositional concept is a function from possible worlds into propositions, or, equivalently, a function from an ordered pair of possible worlds into a truth-value.

The truth-value of a statement like "That man is sitting" will depend on two issues:

ü who is being referred to as ‘that man’;

ü who is sitting.

The propositional concept corresponding to this statement will yield the truth for any pair of worlds w, w ′ such that there is an x that is referred to as ‘that man’ in w, and x is sitting in w ′.

Suppose for example, we are talking about Albert. The common ground will include such things as that ‘Albert’ names a certain person that attended Stanford last year, that this person was from Bonn, and that he intended to return and teach in Germany. The common ground leaves open whether he is, as we speak, in Germany or not. I say, "Albert isn't in Germany, but in Switzerland, this month." If no one objects, the common ground will change; the worlds in which Albert is anywhere but in Switzerland will be eliminated. The propositional concept of an utterance can be seen as the effect it will have on the various contexts in which it might occur. Which worlds my assertion adds or deletes from the common ground will depend on who we are talking about (the reference of ‘Albert’) and which month it is when I speak, for example. The proposition expressed by a statement, what is asserted, will be a proposition that captures the change proposed for the context in which it occurs.

Suppose now that you and I are talking, and not far in the distance are Elwood and Ambrose. Elwood is clearly standing; it's not so clear whether Ambrose is standing or sitting. I point to Ambrose and say: "That man is sitting." Given that I am pointing to Ambrose, my statement will be true only if he is sitting, and so perhaps you change your beliefs accordingly; what was not part of the common ground, that Ambrose was sitting, now becomes part of the common ground.

Another possibility is that you think you see Ambrose at least as clearly than I do, and it is not at all clear that I am right. So you reject my proposal to modify the common ground, and say: "Ambrose may not be sitting."

But there is a third possibility, too. Suppose you took me as pointing to Elwood. But if I am pointing to Elwood, I am saying something patently false, for it is clear that he is standing. To make sense of my remark, the simplest thing to do is change your view of whom I am pointing at: Ambrose rather than Elwood. Now the change is not in who you think is sitting or not, but whom you think I am pointing to. Given the propositional concept of the utterance "That man is sitting", it works, in the paradigmatic case, to convey information about who is sitting, and it also has the capacity, in a different situation, to convey information about to whom I am pointing.

The concept of a propositional concept allows Stalnaker to accommodate the facts that, as we saw above, seemed to pose a problem for referentialists. Suppose I say: "Bill Clinton was a boy in Hope, Arkansas." On a referentialist analysis, I have expressed a proposition that is true in all and only worlds in which Bill Clinton was a boy in that town, no matter what he is called in the worlds or what the town is called. Now suppose I am lost in Arkansas, drive into Hope without knowing it, and see a sign: "Bill Blythe was grown up in this town." I say to myself: "Bill Blythe was a boy in this town." On referentialist principles, the content of this remark is the same: the proposition true in all and only worlds in which Bill Clinton (who was called "Bill Blythe" when young) grew up in Hope. But the two statements seem importantly different.

Now consider the propositional concepts P_BC and P_BB of "Bill Clinton was a boy in Hope, Arkansas" and "Bill Blythe was a boy in this town." Take the first argument to be the actual world, which we can call D, the context in which both statements actually occur. The facts of the world (including the facts about the utterances) determine that the same person is referred to with "Bill Clinton" and "Bill Blythe" and the same town with "Hope, Arkansas," and "this town." So, no matter what world w we put in as second element, P_BC (D, w) and P_BB (D, w) will be the same, true if Clinton grew up in Hope in w, false if he did not. This accommodates the referentialism.

But in the actual situation, the actual world is not part of my presuppositions, my common ground. I don't know that I am speaking in a world in which "Bill Blythe" is a name of Bill Clinton, and "this town" refers to Hope, Arkansas. The set of worlds that captures my context will include the actual world, but many other worlds as well, such as worlds in which I am lost in Combs, Arkansas, rather than Hope, and in which "Bill Blythe" was the boyhood name of Orval Faubus.

Now suppose someone tells me, at this point, "Bill Blythe is Bill Clinton; this town is Hope, Arkansas." The effect will be to eliminate worlds like the ones just mentioned from my presupposition set; all worlds in which "Bill Blythe" stands for anyone but Clinton, and all worlds in which I am anywhere but in Hope.

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