On the Very Idea of a Conceptual Scheme Author(s): Donald Davidson Source: Proceedings and Addresses of the American Philosophical Association, Vol. 47, (1973 1974), pp. 5-20 Published by: American Philosophical Association Stable URL: http://www.jstor.org/stable/3129898 Accessed: 08/08/2008 15:13 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=amphilosophical. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission.
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On the Very Idea of a Conceptual Scheme*
DONALD DAVIDSON Philosophers of many persuasions are prone to talk of conceptual schemes. Conceptual schemes, we are told, are ways of organizing experience; they are systems of categories that give form to the data of sensation; they are points of view from which individuals, cultures, or periods survey the passing scene. There may be no translating from one scheme to another, in which case the beliefs, desires, hopes and bits of knowledge that characterize one person have no true counterparts for the subscriber to another scheme. Reality itself is relative to a scheme: what counts as real in one system may not in another. Even those thinkers who are certain there is only one conceptual scheme are in the sway of the scheme concept; even monotheists have religion. And when someone sets out to describe "our conceptual scheme," his homey task assumes, if we take him literally, that there might be rival systems. Conceptual relativism is a heady and exotic doctrine, or would be if we could make good sense of it. The trouble is, as so often in philosophy, it is hard to improve intelligibility while retaining the excitement. At any rate that is what I shall argue. We are encouraged to imagine we understand massive conceptual change or profound contrasts by legitimate examples of a familiar sort. Sometimes an idea, like that of simultaneity as defined in relativity theory, is so important that with its addition a whole department of science takes on a new look. Sometimes revisions in the list of sentences held true in a discipline are so central that we may feel that the terms involved have changed *Presidential Address delivered before the Seventieth Annual Eastern Meeting of the American Philosophical Association in Atlanta, December 28, 1973. 5
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their meanings. Languages that have evolved in distant times or places may differ extensively in their resources for dealing with one or another range of phenomena. What comes easily in one language may come hard in another, and this difference may echo significant dissimilarities in style and value. But examples like these, impressive as they occasionally are, are not so extreme but that the changes and the contrasts can be explained and described using the equipment of a single language. Whorf, wanting to demonstrate that Hopi incorporates a metaphysics so alien to ours that Hopi and English cannot, as he puts it, "be calibrated," uses English to convey...
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