Let us ask, if these objects that we think they exist really exist. Davidson, rejecting dualism of content and conceptual scheme, answers that most of them really exist (coherentialism). Unfortunately his reasoning is wrong because though the rejection makes impossible to doubt our knowledge as a whole it is still possible to doubt all its elements one after another. The following main points of Davidson's theory: (1) - disquotationism (semantic terms are used only to speak about speaking) and (2) -'ostensivism' (words refer to what they refer to in independence on what it could be; their meaning is established as the result of the process of learning) are - in authors opinion - the real reasons for Davidson's coherentialism. 'Ostensivism' apparently allows to avoid the problem of induction though it only transforms the problem into the question of ostension. Moreover consistent 'ostensivism' makes analytic sentences impossible. Yet the author claims that 'ostensivism' is wrong in general because besides ostensives there are also categorials (expressions, meanings of which belong to certain ontological categories) and without the latter logic and mathematics would be impossible. Davison's coherentialism is wrong because it is not true that one cannot have any believes without having any language. So none theory of language is crucial if existence is concerned. The author shows it considering ascription of believes to mute persons and learning languages by children. Coherentialism allows Davidson to bring down the idea of a demon that could make us to see the world completly different that it is and we could not know if it is true. Rejection of the idea, the author claims, is right but because of quite different reasons. The point is that sentences that you cannot know in principle if they are true are nonsense.
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