By G.J. Warnock
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Additional info for Austin
And it seems fantastic to suggest that our ‘belief’ that there are people besides ourselves with Knowledge and Other Minds 33 whom communication is possible is just a theory that fits in well with the experience we have. ’ It cannot be treated as a completely, genuinely open question whether the business of communicating—which provides us, incidentally, with all the terms in which we ourselves think as well as talk—is aimed, so to speak, at the communication of truth. 30 It cannot sensibly be treated coolly, as something that we may or may not be ‘justified’ in doing, or that stands in any need of argumentative justification.
His object in bringing in these thoughts is to try to throw more light on the popular but not perspicuous dictum ‘If I know, I can’t be wrong’. Austin notes, of course correctly, that Knowledge and Other Minds 27 this cannot sensibly be taken to mean that only an infallible being could know anything—a being that in general, in espousing any view, could never be wrong. The way in which the dictum makes, he says, ‘perfectly good sense’ is rather like this: you are prohibited from saying ‘I know it is so, but I may be wrong’, just as you are prohibited from saying ‘I promise I will, but I may fair.
Two things, it seems. First, I need to know, in virtue of the language’s conventions of reference, what item, or which item, it is pertinent to the question on hand to inspect; and second, I need to know, in virtue of the language’s conventions of sense, what it is that that item is said to be. In So no great problem can arise in either case: the I-word ‘1227’ makes a reference uniquely to the item 1227, so that that is the item pertinently to be inspected; and the assertive linking of the T-word ‘rhombus’ says quite unambiguously of the item referred to that it is a rhombus.