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The Story About Propositions

Talking even about rather ordinary circumstances appears to implicate directly certain metaphysically loaded identifications. For example, if Dr. Gustav Lauben is a doctor then it seems to follow that he has the property of being a doctor; just as if he is injured, he has the property (or the characteristic) of being injured. Moreover, if Frege should come to believe that the good doctor is injured then there is something that he believes—to wit, something apparently denoted by the expression ‘that the good doctor is injured’, something philosophers standardly call a proposition. And, of course, if the good doctor is injured and Frege believes that he is, then what Frege believes—the proposition that the good doctor is injured—is true, in which case, it seems, the proposition has the property of truth. All of this is, as we said, routine, and it is the job of the metaphysician (especially the metaphysician of meaning) to explain all of this (or to explain it away). While we take the issues just canvassed all to belong to the same family, our focus in this paper will be on propositions. The notion of a proposition plays a central role in philosophical theorizing about language and the mind. This is no wonder, since it appears to provide considerable theoretical advantage in the form of a single kind of entity playing a wide range of roles. Propositions are held to be the sharable objects of belief and other intentional attitudes, the contents of these thought-states and of assertions and other speech acts, the common meanings of utterances from different languages, and the fundamental bearers of truth, necessity, aprioricity, and other