Butchvarov – Maverick Philosopher

The Paradox of Antirealism and Butchvarov’s Solution

In his highly original Anthropocentrism in Philosophy: Realism, Antirealism, Semirealism (Walter de Gruyter 2015) Panayot Butchvarov argues that philosophy in its three main branches, epistemology, ethics, and metaphysics, needs to be freed from its anthropocentrism. Philosophy ought to be “dehumanized.” This entry will examine how Butchvarov proposes to dehumanize metaphysics. These Butchvarov posts are exercises toward a long review article I have been commissioned to write for a European journal.

Anthropocentrism in Metaphysics

In metaphysics, anthropocentrism assumes the form of antirealism. Antirealism is the view that the world, insofar as it is knowable, depends on us and our cognitive capacities. (6) Bishop Berkeley aside, metaphysical antirealism has its source and model in Kant's transcendental idealism. Contemporary antirealism is “the heir of Kant's transcendental idealism.” (189) On Butchvarov's view there can be no return to a pre-Critical, pre-Kantian metaphysics. (225) But surely the world cannot depend on us if 'us' refers to human animals. Butchvarov's task, then, is to develop a version of metaphysical antirealism that is free of anthropocentrism. A central question is whether the characteristic antirealist thesis that the world depends on us and our cognitive capacities can be upheld without 'us' being understood in an anthropocentric way. To answer this question is to resolve the Paradox of Antirealism (PA), a paradox that I would maintain is endemic to every form of transcendental philosophy from Kant, through Husserl and Heidegger, to Butchvarov:

PA: On the one hand, we cannot know the world as it is in itself, but only the world as it is for us, as it is “shaped by our cognitive faculties, our senses and our concepts.” (189) This Kantian insight implies a certain “humanization of metaphysics.” (7) On the other hand, knowable physical reality cannot depend for its existence or intelligibility on beings that are miniscule parts of this reality. The whole world of space-time-matter cannot depend on certain of its fauna. (7)

Some will reject the paradox by rejecting its first limb. But that would be to reject antirealism. It would be to dissolve the problem rather than solve it. Let's see if Butchvarov can solve the paradox while upholding antirealism. But what version of antirealism does Butchvarov espouse?

Butchvarov's Metaphysical Antirealism

Metaphysical antirealism is so-called to distinguish it from antirealism in ethics and in epistemology. It is the view that “The world insofar as it is knowable by us depends on our capacities and ways of knowing, our cognitive faculties.” (111) I would have liked to have seen a more careful unpacking of this thesis, but I take the point to be, or at least to imply, the substantive (non-tautological) proposition that the world is not intrinsically knowable as an Aristotelian realist would maintain but knowable only in virtue of certain contributions on our part. If this is not the point, then it is difficult to see how contemporary antirealism could be “the heir of Kant's transcendental idealism.” (189)

Metaphysical antirealism divides into cosmological antirealism and ontological antirealism. A cosmological antirealist denies the reality of the world, but needn't deny the reality of the things in the world. Note that 'world' has multiple meanings and that now we are distinguishing between the world as a sort of totality of what is and the world as the members of the totality.

Butchvarov takes his cue from proposition 1.1 of Tractatus Logico-Philosophicus wherein Ludwig Wittgenstein stipulates that by 'world' he means the totality of facts (die Gesamtheit der Tatsachen), not of things (nicht der Dinge). Now if the world is the totality of facts, then one who denies the reality of facts denies the reality of the world, and is thereby a cosmological antirealist. (113) Such an antirealist need not be an ontological antirealist, i.e., one who denies the reality of things. Since Butchvarov does not question the reality of things (169), he is not an ontological metaphysical antirealist. He is a cosmological antirealist who advocates a form of logical antirealism according to which (i) “there are no logical objects even though logic is present in all thought” (114), and (ii) the “cognized world” depends on the logical expressions of our language rather than on our “mental faculties” as in Kant. (189)

At a first approximation, when Butchvarov says that there are no logical objects what he means is that the logical connectives, the quantifiers, the copula 'is,' and whole declarative sentences do not designate or refer to anything. In old-fashioned terminology, they are syncategorematic or synsemantic expressions. Consider the sentence, 'Tom is tall and Mary is short.' As I understand Butchvarov, he is maintaining that the sentence itself, both occurrences of 'is,' and the single occurrence of 'and' are all logical expressions while the proper names 'Tom' and 'Mary,' and the predicates 'tall' and 'short' are non-logical expressions. There are no logical objects corresponding to logical expressions. (This bald assertion needs be qualified in a separate post on semirealism. Butchvarov takes a semirealist line on facts, the logical objects corresponding to some sentences.) That there are no logical objects is perhaps obvious in the case of the propositional connectives. Few will say that 'and,' 'or,' and 'not' designate objects. The meaning of these words has nothing to do with reference. But while there are no logical objects, there can be no “cognized world” without language, or rather human languages. With this we are brought back to the Paradox of Antirealism. Even though the things in the world do not depend on human animals, the world itself does so depend inasmuch as there would be no world at all without language.

Consider the generic sentence, 'Men are taller than women.' For Butchvarov, many generic sentences are true, but there is nothing in the world that makes them true: they have no corresponding logical objects. And yet without truths like these, and other sorts of truths as well, there would be no world. In this sense, the world, but not the things in it, depends on language-users. Butchvarov's position is roughly similar to Kant's. Kant held that one can be both a transcendental idealist and an empirical realist. Butchvarov is like a transcendental idealist in that he holds that the world depends on language and thus on us; but he is like an empirical realist in that he holds that the things in the world do not depend on us. Like Kant, however, he faces a version of the Paradox of Antirealism: surely it is as absurd to maintain that the world depends on the existence of human animals as to maintain that the things in the world depend on human animals.

Butchvarov's Solution to the Antirealism Paradox

The solution involves a re-thinking of the role of the personal pronouns 'I' and 'we' as they function in philosophical as opposed to ordinary contexts. (See article referenced below.) The idea is that 'I' and 'we' as they figure in the realism-antirealism debate do not refer to anything in the world, and so they do not refer to human beings; these grammatically personal pronouns refer impersonally to a view or "cognition" of the world, one that is not owned by any person or group of persons. This view of the world, however, just is the world. Therefore, the world does not depend logically or causally on the view of the world or on us: "the world and our cognition of it . . . are identical." (191) To grasp the thought here, you must realize that "cognition" is subjectless: it is not anyone's cognition.

Now let's dig into the details.

Butchvarov's theory can be divided into negative and positive theses. On the negative side, he claims that (i) "there is no such entity as the philosophical, metaphysical, self or ego." (191) Nor (ii) is there any such thing as consciousness as a property or activity of the metaphysical self, or as a relation (or quasi-relation) that connects such selves to their objects. (191) (ii) is a logical consequence of (i). For if there is no self, then it cannot have properties, stand in relations, or exercise activities. It also follows from (i) that (iii) there is no act-object distinction. Butchvarov would claim phenomenological support for the first and third claims: no self appears and no mental acts appear. Phenomenologically, he is right. But this doesn't decide the matter since there is also a 'dialectical' assumption at work, something like a Principle of Acquaintance:

Only that with which we are or can become acquainted, only that which can be directly experienced or singled out as an object, can be credited as real and as a possible subject of true and false predications.

This Principle of Acquaintance (my formulation) is a bridge principle that connects phenomenology to ontology, and makes of phenomenology more than a study of 'mere appearances.' It would therefore be fair to classify Butchvarov as a phenomenological ontologist along with Husserl, Heidegger, and Sartre. As opposed to what? As opposed to what could be called a metaphysical ontologist who essays to peer behind the phenomenal scene into a realm of 'positive noumena' to use a Kantian phrase, where God and the soul count as positive noumena. Butch of course will have no truck with positive noumena, nor even with Kant's negative noumenon, the unknowable Ding an sich. Perhaps it would be more accurate to say that Butchvarov neither affirms nor denies the negative noumenon.

One sort of move that the Butchvarovian approach rules out is a transcendental inference from what is given to transcendental conditions of the given's givenness that cannot themselves be brought to givenness. Someone might say this:

Granted, the subject of experience does not itself appear as just one more object of experience. But this failure to appear is precisely what one ought to expect: for as a necessary condition of any object's appearing it cannot itself appear as an object. The fact that it does not and cannot appear is no argument against its existence. For it is precisely a transcendental condition of objectivity. Just as there must be an 'accusative of manifestation,' something that appears, there must also be a 'dative of manifestation,' an item to which an appearing object appears, but which does not itself appear.

To which Butchvarov might respond that this begs the question by its rejection of the Principle of Acquaintance. The principle disallows any posits that cannot be brought to givenness. No ego appears, and so there is no dative of manifestation. And since there is no ego, appearing is non-relational: it is a monadic feature of that which appears. Objects appear, but not to anything.

But of course this does not end the discussion since one can ask what validates the Principle of Acquaintance. Why should we accept it given that it cannot be brought to givenness? Hume claimed that all meaningful ideas derive from sensory impressions. But what about that (propositional) idea? Is it meaningful? Then which sensory impressions does it derive from? It appears that here we end in a stand-off.

Butchvarov's Sartrean position is opposed to the triadic Cartesian schema that Husserl presupposes:

Ego-cogito-cogitatum qua cogitatum.

For Butchvarov, there is no ego and there are no cogitationes; there are only the cogitata and their appearing. He speaks of objects and their "lightening" and "revealing." (205) He mentions Sartre by name but alludes to Heidegger as well for whom the world is not the totality of things or the totality of facts but the illuminated space wherein things appear.

For Butchvarov, then, the structure of consciousness is not triadic but dyadic: there is just consciousness and its objects. But it is impersonal: it is not anyone's consciousness. It is the sheer revelation of things, but not to anyone. Consciousness is exhausted in its revelation of objects: it has no inner nature. This is a radically externalist, anti-substantialist view of consciousness. Butchvarov is a Sartrean externalist about consciousness.

If this externalist view is correct then one can understand why Butchvarov thinks he has solved the Paradox of Antirealism. If consciousness is no-thing, then it is no thing upon which anything else can depend either logically or causally. The paradox arises if the things in the world are made dependent for their existence, nature, or intelligibility on any transient parts of the world such as human animals. The paradox vanishes if consciousness is no thing or things.

Toward a Critique

But wait a minute! What has now become of the first limb of the paradox? The first limb reads:

On the one hand, we cannot know the world as it is in itself, but only the world as it is for us, as it is “shaped by our cognitive faculties, our senses and our concepts.” (189)

Surely consciousness as no-thing, as a Sartrean wind blowing towards objects, as Mooreanly diaphanous, emanating from nowhere, without a nature of its own, not anchored in a Substantial Mind or in a society of substantial minds, or in animal organisms in nature, ever evacuating itself for the sake of the revelation of objects — surely consciousness as having these properties cannot do any shaping or forming. It cannot engage in any activity. For it is not a substance. It is only in its revelation of what is other than it. All distinctions and all content fall on the side of the object: none come from consciousness itself. On a radically externalist, anti-substantialist view of consciousness/mind, it can't do anything such as impose categorial forms on the relatively chaotic sensory manifold.

Kant is the main man here as Butch well appreciates. Kant's thinking operates under the aegis of a form-matter scheme. Space and time are the a priori forms of sensibility, and the categories are the a priori forms of the understanding. These forms are imposed on the matter of sensation. The vehicle of this imposition is the transcendental unity of apperception. All of this is our doing, our transcendental doing, whatever exactly this means (which is part of the problem). Our making of the world is a transcendental making: it is not an immanent process within the world such as a literal making of something out of pre-given materials — which would presuppose the world as the where-in of all such mundane makings and formings. Nor is this transcendental making a transcendent making by a transcendent deity.

Now who is it, exactly, who does the forming of the sensory manifold? Who imposes the categorial forms on the matter of sensation? It cannot be human animals or their brains. It cannot be anything in the world. Nor can it be anything out of the world either. And what, exactly, is this activity of forming? It cannot be an empirical process in the world. Not can it be a transcendent process such as divine creation. What then?

These problems are part and parcel of the Paradox of Antirealism. The paradox cannot get off the ground without the notions of forming, shaping, imposing, etc. whereas Butchvarov's solution to the paradox in terms of an impersonal, subjectless, non-substantial consciousness without a nature does away with all forming, shaping and imposing. Mind so conceived cannot impose forms since all forms, all distinctions, all content determinations are of the side of the object. How can Mind be spontaneous (a favorite Kantian word) and active if Mind is not a primary substance, an agent?

My suspicion, then, tentatively proffered, is that Butchvarov does not solve the Paradox of Antirealism; he dissolves it by in effect rejecting the first limb. It is clear to me how he removes anthropocentrism from metaphysics; what is not clear to me is hgow what is left over can still be called antirealism.

There is also the question of whether the philosophical uses of 'I' and 'we' that are essential to the formulation of the realism-antirealism debate are really impersonal uses. To that issue I will return in a later entry.

Personal and Impersonal Uses of the First-Person Singular Pronoun

Panayot Butchvarov in his latest book claims that the first-person singular pronoun as it functions in such typical philosophical contexts as the Cartesian cogito is "a dangling pronoun, a pronoun without an antecedent noun." (Anthropocentrism in Philosophy: Realism, Antirealism, Semirealism, Walter de Gruyter, 2015, p. 40) In this entry I will try to understand and evaluate Butchvarov's fascinating claim. But first we must sort out some obscurity in Butchvarov's presentation of what I take to be a genuine problem, the problem of what, if anything, one refers to with 'I' when one says or thinks, 'I think therefore I am.'

If a dangling pronoun is one without an antecedent, then a non-dangling pronoun would be one with an antecedent. But while some pronouns have antecedents, it is not clear that indexical uses of pronouns have antecedents. This is relevant because the use of ego or 'I' in the Cartesian cogito is an indexical use. So what is the problem with this indexical use that lacks an antecedent? Consider first a sentence featuring a pronoun that has an antecedent:

Peter always calls before he visits.

In this sentence, 'Peter' is the antecedent of the third-person singular pronoun 'he.' It is worth noting that an antecedent needn't come before the term for which it is the antecedent:

After he got home, Peter poured himself a drink.

In this sentence 'Peter' is the antecedent of 'he' despite occurring after 'he' in the order of reading. The antecedency is referential rather than temporal. In both of these cases, the reference of 'he' is supplied by the antecedent. The burden of reference is borne by the antecedent. So there is a clear sense in which the reference of 'he' in both cases is not direct, but mediated by the antecedent. The antecedent is referentially prior to to the pronoun for which it is the antecedent. But suppose I point to Peter and say

He smokes cigarettes.

This is an indexical use of 'he.' Part of what makes it an indexical use is that its reference depends on the context of utterance: I utter a token of 'he' while pointing at Peter, or nodding in his direction. Another part of what makes it an indexical is that it refers directly, not just in the sense that the reference is not routed through a description or sense associated with the use of the pronoun, but also in that there is no need for an antecedent to secure the reference. Now suppose I say

I smoke cigars.

This use of 'I' is clearly indexical, although it is a purely indexical (D. Kaplan) inasmuch as there is no need for a demonstration: I don't need to point to myself when I say 'I smoke cigars.' And like the immediately preceding example, there is no need for an antecedent to nail down the reference of 'I.' Not every pronoun needs an antecedent to do a referential job.

In fact, it seems that no indexical expression, used indexically, has or could have an antecedent. Hector Castaneda puts it like this:

Whether in oratio recta or in oratio obliqua, (genuine) indicators have no antecedents. ("Indicators and Quasi-Indicators" reprinted in The Phenomeno-Logic of the I, p. 67)

This seems right. So if a dangling pronoun is one without a noun antecedent as Butchvarov maintains, then 'he' and 'I' in our last examples are dangling pronouns. But this is not a problem. What Butchvarov is getting at, however, is a problem. So I suggest that what he really means by a dangling pronoun is not one without a noun antecedent, but a pronoun which cannot be replaced salva veritate in any sentence in which it occurs with a noun.

For example, in most ordinary contexts my uses of 'I' refer to BV, a publicly identifiable person, and only to this person. In these contexts 'I' can be replaced by 'BV' salva veritate. Although 'I live in Arizona' (when uttered by BV) and 'BV lives in Arizona' differ in sense, so that the replacement cannot be made salva significatione, the two sentences have the same truth-value, and presumably also the same truth-maker, BV's living in Arizona.

To put the point more generally, in most ordinary contexts tokens of 'I' are replaceable salva veritate in the sentences in which they occur with tokens of proper names or definite descriptions or demonstrative phrases. Thus the following sentences have the same truth-value and are presumably made true by the same concrete fact or state of affairs:

I am a native Californian [uttered by BV]
BV is a native Californian
The best chess-playing philosopher in the Superstition Foothills is a native Californian
That man [with a pointing toward BV] is a native Californian.

Let us say that such ordinary uses of 'I' are anchored (my term). For in each case the 'I'-token is anchored or can be anchored in a non-indexical term such as a proper name or a definite description that refers to the same item that the 'I'-token refers to. But we shouldn't confuse anchors and antecedents. Every antecedent of a pronoun anchors that pronoun, but not every anchor of a pronoun is an antecedent of it. Thus 'BV' anchors the 'I' in 'I am hungry' assertively uttered by BV; but 'BV' is not the antecedent of the 'I' in the sentence in question. The 'I'-token in the sentence in question has, and needs, no antecedent.

In typical philosophical contexts, however, 'I' appears to be what Butchvarov confusingly calls a dangling pronoun, “a pronoun without an antecedent noun.” (40) If I say, “I was born in California,” I refer to the man BV, a transient chunk of the physical world, a bit of its fauna. The pronoun in this context is replaceable salva veritate by the proper name, 'BV.' But when I thoughtfully say or write “I think therefore I am,” or “I doubt therefore I am” in the context of a search for something indubitable, something whose existence cannot be doubted, I cannot be taken to be referring to the man BV. For the existence of this man can be doubted along with the existence of every other physical thing.

Butchvarov is on to something, but he expresses himself in a confusing and confused way. His point is not that the 'I' in 'I think therefore I am' lacks an antecedent, for this is also true in unproblematic sentences such as 'I am hungry.' The point is that the ego of the cogito , the 'I' of the 'I think therefore I am' is not anchored, i.e., not replaceable salva veritate with a proper name or definite description or demonstrative phrase in the way that the 'I' in 'I am hungry' when assertively uttered by BV can be replaced by a token of 'BV.'

The problem that Butchvarov is on to is that in the cogito situation we seem to have a use of the word 'I' — a genuine indexical use, not a quasi-indexical use or a quantificational use — that does not pick out the speaker or any physical thing. What then does it pick out?

At this point you can and perhaps ought to ask: How could what is grammatically the first-person singular pronoun not function as an indexical term? Well, suppose I am explaining Brentano's theory of intentionality to a student and I say,

1. I cannot be conscious without being conscious of something.

Clearly, what I am trying to convey to the student is not some fact about myself, but a fact, if it is a fact, about any conscious being. The proposition I am trying to get across is more clearly put as follows:

2. For any x, if x is a person, and x is conscious, then x is conscious of something.

Curiously, 'I' can be used to mean anyone. So I say a token of (1) features a quantificational use of 'I,' not an indexical use. The reference of an indexical term depends on the context of its deployment, use, tokening. Thus the indexical 'I' used by BV refers to BV and cannot be used by BV to refer to anyone other than BV. But the reference of 'I' in (1) does not vary with the persons who use it. So 'I' in (1) is not an indexical. It functions essentially like a bound variable.

Back to our problem. What am I referring to when I enact the Cartesian cogito? Let's consider a second classical example to get the full flavor of the problem.

What am I referring to when I enact the Augustinian Si fallor, sum? (The City of God, XI, 26)"If I am mistaken, I am." In my life I have been mistaken about many things. Is there anything about which I can be certain that I am not mistaken? If yes, then it is not the case that everything is open to doubt. Thinking about this, I hit upon the old insight of the Bishop of Hippo: If I am mistaken about this or that, or deceived about this or that, then I am, whence it follows that there is at least one thing about which I cannot be mistaken, namely, that I exist.

What does 'I' refer to in the philosophical conclusions 'I cannot doubt that I exist' and 'I cannot be mistaken about my own existence'? I agree with Butchvarov that these uses of 'I' — call them philosophical uses to distinguish them from ordinary uses — cannot refer to the speaker or to any physical thing. If they did, the question would be begged against the skeptic and no fundamentum inconcussum would have been reached.

At this point some will say that 'I' does not refer to anything, that it is a mere expletive, a bit of linguistic filler that functions like the 'it' in 'She made it clear that she would not tolerate her husband's infidelity' or like the 'it' in 'It is snowing' as opposed to the 'it' in 'It is a snow flake.' Accordingly, 'I am thinking . . . .' means ''There is thinking going on . . ..' But I don't want to discuss this view at present. I will assume with Butchvarov that 'I' used philosophically as in the Cartesian and Augustinian cases does have a referent just as the 'I' of ordinary contexts has a referent. Unlike names and descriptions, indexical uses of 'I' have seemed to most theorists to be guaranteed against reference failure and in a two-fold sense: My uses of 'I' cannot fail to refer to something and indeed to the right thing. I can't be a 'bad shot' when I fire an 'I'-token: I can't hit PB, say, instead of BV.

So 'I' deployed philosophically has a referent but not a physical referent. This seems to leave us with only two options: 'I' used philosophically refers to a metaphysical self or it refers to something that is not a self at all. I incline toward the first view; Butchvarov affirms the second.

Well, why not say something like what Descartes and such latter-day Cartesians as Edmund Husserl either said or implied, namely, that the primary reference of the indexical 'I' is to a thinking thing, a res cogitans, a metaphysical self, a transcendental ego? One might argue for this view as follows. (This is my argument.)

a. Every indexical use of 'I' is immune to reference failure in a two-fold sense: it cannot fail to have a referent, and it cannot fail have the right referent. (This point has been urged by P. F. Strawson.)

b. Every philosophical use of 'I' is an indexical use.

Therefore

c. Every philosophical use of 'I' is immune to reference failure. (a, b)

d. Every indexical use of 'I' refers to the user of the 'I'-token. (A user need not be a speaker.)

e. No philosophical use of 'I' refers to an item whose existence can be doubted by the user of the 'I'-token.

f. Every physical thing is such that its existence can be doubted.

Therefore

g. Every philosophical use of 'I' refers to a meta-physical item such as a Cartesian thinking thing. (c-f)

Butchvarov won't accept this argument. One point he will make is that the metaphysical self, if there is one, is an item that could be referred to only by an indexical. "But would anything be an entity if it could be referred to only with an indexical?" (39) A thinker that is only an I "borders on incoherence." (39) I take the point to be that nothing could count as an entity unless it is referrable-to in third-person ways. So BV and PB are entities because, while each can refer to himself in the first-person way by a thoughtful deployment of an 'I'-token, each can also be referred to in third-person ways. Thus anyone, not just PB, can refer to PB using his name and such definite descriptions as 'the author of Anthropocentism in Philosophy.' Philosophical uses of 'I,' however, cannot be replaced by names or descriptions or demonstrative phrases having the same reference. The philosophical 'I' is a dangling pronoun. There is no name or description that can be substituted for it.

For Butchvarov, there cannot be a pure subject of thought, a pure ego, ein reines Ich, etc. Butchvarov would also point out that talk of such involves the monstrous transformation of pronouns into nouns as we speak of pure egos and ask how many there are. He would furthermore insist Hume-fashion that no such item as a pure I is every encountered in experience, outer or inner. If I replied that it is the very nature of the ultimate subject of thought and experience to be unobjectifiable, he would presumably revert to his point about the incoherence of supposing that any entity could be the referent of a pure indexical only.

I concede that Butchvarov has a reasonable case against (g), though I do not think he has refuted it. But let us irenically suppose that (g) is false. Then which of the premises of my argument must Butchvarov reject? If I understand him, he would reject (d): Every indexical use of 'I' refers to the user of the 'I'-token. His view is that only some do and that the philosophical uses such as we have in the Cartesian and Augustinian examples do not refer to the user of the 'I'-token. They do not refer to persons or anything at the metaphysical core of a person such as a metaphysical ego.

To what then do they refer? Here is where things get really interesting.

Butchvarov's proposal is that the philosophical (as opposed to the ordinary) uses of the grammatically personal pronoun 'I' are logically impersonal: they refer not to persons but to views ("cognitions" in a broad sense) that needn't be the views of any particular person. I take him to be saying that the philosophical uses of 'I' are indexical uses that are impersonal uses, as opposed to saying that the philosophical uses are non-indexical impersonal uses. (1) above is an example of a non-indexical impersonal use of 'I.' As I read him, Butchvarov is not saying that the philosophical uses are like (1).

To show how a use of 'I' could refer to a view rather to a person, Butchvarov offers us this example:

3. I can't believe you left your children in the car unattended! (197)

One who says this is typically not referring to himself and stating a fact about what he can or cannot believe. He is reasonably interpreted as using the sentence "to indicate the view that leaving children unattended in a car is grossly imprudent." (197) Thus (3) is better rendered as

4. Leaving children unattended in a car is grossly imprudent.

Now I grant that 'I' in (3) is impersonal in that it is not plausibly read as referring to the speaker of (3), or to any person. But I fail to see how 'I' in (3) indicates (Butchvarov's word) a view or proposition, the view or proposition expressed by (4). If a term indicates, then it is an indicator, which is to say that it is an indexical. But 'I' in (3) is not an indexical. I say it is an impersonal non-indexical use of 'I.' If 'I' in (3) were an indexical, then different speakers of (3) would be referring to different views or propositions. But if Manny, Moe, and Jack each assertively utter (3), they express the same proposition, (4).

Butchvarov sees that the philosophical uses of 'I' cannot refer to the speaker or to any innerworldly entity, on pain of begging the question against the skeptic. For the existence of any intramundane entity can be doubted. But he also insists, with some plausibility, that the philosophical uses of 'I' cannot refer to any transcendental or pre-mundane or extra-mundane entity. Now if the referent of the philosophical 'I' is neither in the world nor out of it, what is left to say but that the referent is the world itself? Not the things in the world, but the world as the unifying totality of these things. And that is what Butchvarov says. "In the philosophical contexts that would render reference to the speaker or any other inhabitant of the world question-begging, 'I' indicates a worldview and thus also the world." (198)

Now a crucial step in his reasoning to this conclusion is the premise that a view or "cognition" "need not be a particular person's cognition." (197) Not every view is optical, but consider an optical view from the observation deck of the Empire State Building. Butchvarov claims that it would be "absurd" to ask: Whose view is it? One sees his point: that view is not 'owned' by Donald Trump, say, or by any particular person. But it does not follow that there can be an optical view without a viewer. Every view is the view of some viewer or other even if no view is tied necessarily to some particular person such as Donald Trump. So the question, Whose view is it? has a reasonable answer: it is the view of anyone who occupies the point of view. The view into the Grand Canyon from the South Rim at the start of the Bright Angel Trail is the view of anyone who occupies that position, which is not to say that the view presupposes the existence of BV or PB or any particular person. But an actual view does presuppose the existence of some viewer or other. And so if the actual world is a (nonoptical) view, then it too has to be someone's view. There can be a view from nowhere since not every view is optical, but I balk at a view by no one. If I am right, Butchvarov has failed to solve the paradox of antirealism. But to explain this would require a separate post.

As I see it, Butchvarov's argument trades on the confusion of 'No view is tied necessarily to some definite person' (true) and 'No view requires a viewer, some viewer or other.' (false)

Butchvarov further maintains that if a proposition is described as true, it would be absurd to ask: Whose truth is it? (197) In one sense this is right. That 7 + 5 =12 is not my truth or your truth. But it doesn't follow that truths can exist without any minds at all. Classically, truth is adequation of intellect and thing, and cannot exist without intellects, whether finite or divine. Truth is Janus-faced: it faces the world and it faces the mind. Truth is necessarily mind-involving. I suggest that truth conceived out of all relation to any mind is an incoherent notion.

This is even clearer in the case of knowledge. Butchvarov claims that if physics is described as a body of knowledge, it would be absurd to ask: Whose knowledge is it? Well of course it is not Lee Smolin's knowledge or the knowledge of any particular person. But if there were no physicists there would be no physics. In general, if there were no knowers, here would be no knowledge. Even if truths can float free of minds, it is self-evident that knowledge cannot. Knowledge exists only in knowers even if truth can exist apart from any knowers.

And so a worldview that is not anyone's view is a notion hard to credit. And that a philosophical use of 'I' could indicate a worldview is even harder to understand.

Summary

Butchvarov is trying to understand the philosophical uses of 'I' as we find them in the well-known Augustinian, Cartesian, Kantian, and Husserlian contexts. He is trying to find a way to reconcile the following propositions:

5. These philosophical uses of the first-person singular pronoun are referential.
6. These uses are indexical.
7. These uses do not refer to thinking animals or to any objects in the world.
8. These uses do not refer to Augustinian souls or Cartesian thinking things or Kantian noumenal selves or Husserlian transcendental egos.

Butchvarov reconciles this tetrad by adding to their number:

9. These uses are impersonal and refer to the world. (192)

In a subsequent post I will try to show that Butchvarov is entangled in essentially the same problem that Kant encounters when he tries to understand the unity of experience, the unity of the phenomenal world, in terms of the "'I think' that must be able to accompany all my representations." (CPR B131) The mystery is how the words 'I' and 'think' which have clear ordinary uses are appropriate to express the unity of experience when these words used philosophically cannot designate any items IN experience or OUT of experience.