So, (26) should be false in all contexts.
Different contexts, however, require different techniques.
In technical contexts, the word has several more specialized uses and meanings.
In non-transitional contexts, fundamental political change is rarely on the table.
Whether the proposal is adequate depends crucially on the purposes and contexts in question.
As Lewis puts it, we ‘count by almost-identity’ rather than by identity in everyday contexts.
(Keep in mind that synonymous expressions are certainly not substitutable salva veritate in all contexts.
In contexts where it is taken for granted that priests are male, (41) arguably functions as a category mistake.
Many of the issues and debates that arise in the literature on reconciliation are relevant to each of these contexts.
‘Know’ Speakers in some contexts may judge that the sentence ‘John knows that the bank will be open on Saturday’ is true.
In some contexts knowledge is required, in some contexts something less demanding, such as justified belief.
Second, the dialogical contexts are structured as a tree, where a branch is a chain of contexts connected by a successor relation.
Kaplan’s theories of true demonstratives allow sentences that resemble (26) to be false in some contexts, but at the cost of attributing a type of ambiguity to ‘that’.
Direct reference theories of indexicals (such as Kaplan’s) say that the contents of ‘I’, ‘he’, ‘she’, ‘you’, ‘that’, and similar indexicals, in contexts, are the individuals to which those terms refer, in those contexts.
For example, the Polish mereologist, in certain contexts, might be able to speak truly in asserting ‘any objects compose a further object’, whereas an assertion of the negation of this sentence might true in different contexts.
Possible worlds semantics is the view that contents are intensions (and hence that characters are functions from contexts to intensions, i.e. functions from contexts to functions from circumstances of evaluation to a reference).
In voting contexts, this assumption may be plausible, but in welfare-evaluation contexts—when a social planner seeks to rank different social alternatives in an order of social welfare—the use of richer information may be justified.
However we may need more flexibility than this to allow both for contexts where psychological similarity matters a lot but bodily similarity matters a little and for contexts where bodily similarity matters a lot and psychological similarity matters a little.
Part of the answer lies in clarifying several shared intellectual contexts for the origins of science in China, as well as several intellectual and social contexts that fostered their complete divergence, probably by the end of the Han dynasty (206 BCE-220 CE).
On this view, it is not merely historical accident that at least some moral concepts had their origin in contexts of theistic belief and practice; rather, these concepts have their origin essentially in such contexts, and become distorted and unintelligible when exported from those contexts (see, for example, Anscombe 1958).
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On this view it is not merely historical accident that at least some moral concepts had their origin in contexts of theistic belief and practice rather these concepts have their origin essentially in such contexts and become distorted and unintelligible when exported from those contexts see for example Anscombe 1958