Myth of the Given

Sellars’s name (in EPM 1956) for the foundationalist idea — common across British empiricism, sense-datum theory, phenomenology, and parts of analytic epistemology — that knowledge must rest on a foundation of preconceptual sensory contents (the “given”) that are both non-inferentially known and epistemically authoritative. Sellars argues the picture is incoherent: anything that can serve to justify a belief is already conceptually articulated, and so cannot be preconceptual. Epistemic standing lives in the Space of Reasons, not in a layer of bare data outside it. The argument is the historical hinge of the inferentialist turn — the move that makes Semantics-Without-Minds philosophically defensible by foreclosing the alternative of grounding meaning in pre-discursive mental content.

In this vault

Backlinks

Linked Pages

Pittsburgh School

Tradition in contemporary philosophy associated with Sellars, McDowell, and especially Robert Brandom: anti-empiricist, normative-inferentialist, broadly Hegelian; thinks meaning lives in Discursive Practice within the Space of Reasons.

In this vault

Public Semantics

ACL semantics grounded in externally observable facts (commitments, roles, institutional state) rather than private mental state.

In this vault

ACL Rethinking Principles
Agent Communication And Institutional Reality
Commitment-based Semantics
Mentalistic Semantics
CBCL - Safe Self-Extending Agent Communication — dialect installation as a public commitment

Semantics-Without-Minds

The position — descended from Wittgenstein / Sellars / Brandom — that a complete theory of linguistic meaning can be built from publicly observable practice without taking any mental state (belief, intention, desire, qualia) as semantic primitive. Sellars’s Myth of the Given argument blocks the move to pre-conceptual inner content; Wittgenstein’s rule-following considerations block the move to private semantic rules; Brandom’s Deontic Scorekeeping supplies the positive replacement. The position is the philosophical underwriting of the Public Semantics / Commitment-based Semantics programme in agent communication, and the cleanest answer to the worry that protocols built on observable commitments are “thin behavioural surrogates” for “real” mentalistic meaning. They are not — they are the foundation.

In this vault

Inferentialism

The semantic view, developed in its modern form by Robert Brandom (building on Sellars, Wittgenstein, and Quine), that the meaning of a sentence is its role in the inferential practices of a community of speakers — what asserting it entitles you to assert, what claims it is incompatible with, what would entitle you to assert it. Reference, truth, and representational content are downstream of inferential articulation rather than upstream of it. The slogan: meaning is use, formalised. The position is the philosophical underwriting of the Public Semantics / Commitment-based Semantics line in agent communication — a worked-out Semantics-Without-Minds that lets a wire-format trace carry full semantic content without invoking sender or receiver mental states.

In this vault

Articulating Reasons - Brandom — entry point (the 1998 Locke Lectures in book form)
Making It Explicit - Brandom — the full treatise
Empiricism and the Philosophy of Mind - Sellars — Sellars’s Myth of the Given is the historical hinge
Philosophical Investigations - Wittgenstein — Meaning As Use / language-games
Two Dogmas of Empiricism - Quine — Semantic Holism
Material Inference
Deontic Scorekeeping
Semantics-Without-Minds
Public Semantics
Mentalistic Semantics
Commitment-based Semantics
ACL Rethinking Principles — Singh’s social-agency programme is the ACL-side analogue
An Ontology for Commitments in Multiagent Systems - Singh
CBCL - Safe Self-Extending Agent Communication — engineering realisation at wire-format granularity

Space of Reasons

Wilfrid Sellars’ phrase: the normative domain in which beliefs and assertions stand in relations of justification and entitlement, distinguished from the causal order of nature. Central to Pittsburgh School philosophy.

In this vault

Two Dogmas of Empiricism - Quine

Two Dogmas of Empiricism

Reference: Quine, W. V. O. (1951). Two Dogmas of Empiricism. The Philosophical Review 60(1): 20–43. Reprinted in From a Logical Point of View (Harvard UP 1953). URL (PDF) · SEP entry on Quine

Summary

“Two Dogmas of Empiricism” is the paper that ended logical empiricism and made semantic holism respectable. Quine attacks two interlocking commitments of the Carnapian programme: (1) the analytic–synthetic distinction, the doctrine that some truths are true purely in virtue of meaning (analytic: all bachelors are unmarried) and others true in virtue of meaning plus how the world is (synthetic: snow is white); and (2) reductionism, the doctrine that every meaningful sentence is translatable into a statement about immediate experience. The two dogmas are mutually supporting — if either were good, the other would be needed to support it — and Quine shows that neither survives independent scrutiny.

The argument against the analytic–synthetic distinction works by demonstrating that every proposed definition of analyticity (in terms of synonymy, definition, semantic rules, or interchangeability salva veritate) either is circular or relies on a notion (cognitive synonymy, semantic rule) that is itself in need of the very explanation analyticity was supposed to provide. The argument against reductionism is that individual statements do not have their own range of experiential consequences — they face the tribunal of experience only as a body. The positive thesis that emerges is semantic holism: “Our statements about the external world face the tribunal of sense experience not individually but only as a corporate body” (§5). Coupled with Quine’s observation that no statement is immune to revision, this yields the famous web-of-belief picture: science is a fabric of beliefs in which the periphery is more responsive to experience and the interior (logic, mathematics, ontology) more conservative, but no part is constitutively immune.

For the inferentialist line, Quine plays an ambivalent role: he motivates inferentialism by demolishing the analytic–synthetic distinction, since one can no longer separate “the meaning of vixen” from “what we believe about vixens” — all the inferential connections in which vixen is enmeshed are partly constitutive of its meaning. But the same move threatens inferentialism, because if meaning is all the inferential connections then meaning is so holistic that no two speakers (or no speaker at two times) ever quite mean the same thing. This is the basis of Fodor and Lepore’s challenge: inferentialism inherits Quine’s holism, and Quine’s holism may be too much holism. For the ACL line, Quine matters because it implies that the meaning of propose, commit, retract in an ACL is constituted by the whole web of inferences in which those tokens are enmeshed — which is exactly why dialect contracts and protocol scaffolding matter: they fix the local web within which the wire-format performatives have determinate content.

Key Ideas

Two dogmas demolished: (1) the analytic–synthetic distinction is not defensible; (2) reductionism (every sentence has its own experiential cash value) is not defensible. They prop each other up; neither survives independently.
Circle of intensional notions: synonymy, analyticity, semantic rule, definition, cognitive equivalence — every attempt to define one in terms of the others is circular or empty.
Confirmation holism: scientific theories are tested as wholes against experience; the unit of empirical significance is the whole web of belief, not the individual sentence.
No statement is immune to revision: even logical and mathematical truths can be revised under sufficient empirical pressure (Quine cites quantum logic as illustration), and even peripheral observations can be saved by adjusting the interior of the web.
Web of belief: science is a fabric of beliefs with relations of mutual support; the periphery touches experience, the interior is more theoretically loaded, but the distinction is one of degree.
Pragmatic / empiricist reconstruction of analyticity: insofar as analytic has any use, it picks out sentences near the centre of the web, ones we are very reluctant to revise — a graded, pragmatic status rather than a sharp logical kind.

Connections

Conceptual Contribution

Claim: The analytic–synthetic distinction is undefendable, and theories meet the tribunal of experience as a whole, not statement-by-statement. Meaning is therefore not isolable from theory: the meaning of a term is partly constituted by the web of inferences in which it figures.
Mechanism: A six-section paper. §§1–4 walk through five candidate definitions of analyticity (definition, interchangeability salva veritate, semantic rules, etc.) and show each is either circular or empty. §5 attacks reductionism by showing that individual statements lack their own range of experiential consequences. §6 develops the positive picture: the web of belief / fabric of science, with peripheral statements more directly answerable to experience but no statement constitutively immune to revision.
Concepts introduced/used: Semantic Holism, Confirmation Holism, Web of Belief, Analytic-Synthetic Distinction, Quine-Duhem Thesis, Translation Manual (anticipating Word and Object).
Stance: foundational philosophical paper.
Relates to: Quine is the enabling condition for inferentialism: if the analytic–synthetic distinction held, then inferential role would only fix the analytic fragment of meaning and we would need reference / truth-conditions to do the rest. Quine collapses the distinction and lets inferentialism reach further. But Quine is also a threat: if meaning is the whole web, no two speakers mean the same thing, which is Fodor and Lepore’s pressure point against Brandom. The same dialectic applies to ACL semantics: meaning of a performative depends on the inferential web — which is why CBCL’s dialect contracts and the commitment-machine tradition matter — they fix the local web within which wire-format moves have determinate content. The complementary moves in the same period are Sellars 1956 (no Given) and Wittgenstein 1953 (meaning as use).

Philosophical Investigations - Wittgenstein

Philosophical Investigations

Reference: Wittgenstein, L. (1953). Philosophical Investigations. G. E. M. Anscombe (trans.). Blackwell, Oxford. Posthumous; Part I completed ca. 1945, Part II ca. 1949. URL (Anscombe translation PDF) · SEP entry · SEP: meaning

Summary

Philosophical Investigations (PI) is the grandparent of every twentieth-century approach to meaning that ties content to practice rather than to mental representation or correspondence — including the inferentialist, pragmatist, public-semantics, and commitment-based lines that this vault tracks. The book is non-systematic by design: §1–§133 set the stage by repudiating the Tractatus picture of language as a one-to-one mapping between names and objects; §§143–242 develop the rule-following considerations that culminate in the private-language argument (§243 ff.); the rest is a montage of “language-games” — concrete linguistic practices considered as wholes, in their natural settings — through which Wittgenstein dissolves rather than answers the standard puzzles of philosophy of mind and language.

Three Wittgensteinian theses are load-bearing for the rest of the vault. (1) Meaning is use (§43): “For a large class of cases — though not for all — in which we employ the word ‘meaning’ it can be defined thus: the meaning of a word is its use in the language.” Meaning is not a private mental object an inner Cartesian eye inspects, but a public regularity in linguistic practice. (2) Language-games are the unit of semantic analysis: a language-game is a complete, situated practice (giving orders, reporting events, asking questions, telling a joke, praying) within which words have determinate use. There is no language in general, only language-games. (3) The rule-following considerations and private-language argument: rules cannot determine their own application — there is no fact about how to “go on” in a series that is fixed independently of the practice of going on. Whether a person is following a rule correctly is settled by the public practice of the community, not by an inner state of intending-this-rule. A fortiori there can be no purely private language: meaning requires the corrective pressure of a community.

For agent communication, Wittgenstein is the ancestor in three respects. First, he supplies the philosophical permission to treat the wire — the publicly observable linguistic practice — as the semantic primary unit rather than as a thin trace of richer inner episodes. Second, the language-game concept directly anticipates the operational language-game tradition of Steels and the broader emergent-communication line. Third, the rule-following considerations are the philosophical complement to Lewis 1969 on convention: the question “what makes this regularity the rule the community follows?” is answered by the same mutual-expectation structure Lewis formalises and that Halpern–Moses 1990 reuse in distributed systems. The PI is also, importantly, the text Sellars and Brandom are explicitly working out the consequences of.

Key Ideas

Meaning is use (§43): the meaning of a word is its role in a public linguistic practice, not a mental object the speaker associates with the word.
Language-games: the unit of semantic analysis is not the isolated word, sentence, or proposition but the language-game — a complete situated linguistic practice (giving orders, reporting events, asking questions). There is no language in general; only language-games.
Family resemblance (§§65–67): concepts (like game) need not share a single essence; the items falling under a concept are connected by a network of overlapping similarities, like the resemblances among members of a family.
Rule-following considerations (§§143–242): rules do not determine their own application; what counts as “going on in the same way” is settled by the public practice of the community, not by an inner state of intending-the-rule.
Private-language argument (§243 ff.): a language whose terms refer to inherently private sensations, with no public criteria of application, is not a possible language. Meaning requires correction by a community.
Forms of life (Lebensformen): language-games are embedded in broader patterns of activity and shared natural history; meaning is ultimately answerable to these patterns rather than to abstract logical structure.
Philosophy as therapy: many traditional philosophical problems arise from misuse of language and dissolve when we attend to the actual language-games in which the relevant words have their home.

Connections

Conceptual Contribution

Claim: Linguistic meaning is constituted by use — the role of expressions in concrete, situated language-games sustained by a community — not by inner mental content, abstract logical structure, or correspondence to extra-linguistic facts. Rules do not determine their own application; the public practice of the community does.
Mechanism: A montage of detailed cases (the builder’s language-game §2, slabs and pillars §§19–20, the diary-keeper in §258) in which traditional philosophical pictures of meaning, reference, sensation, and rule-following are shown to misfire when applied to actual linguistic practice. The private-language argument (§243 ff.) blocks the move to inner ostensive definition; the rule-following considerations (§§143–242) block the move to rules that determine their own application.
Concepts introduced/used: Meaning As Use, Language Game, Form of Life, Family Resemblance, Rule-Following, Private Language Argument, Public Criterion, Aspect Perception, Philosophical Therapy.
Stance: foundational philosophical work / posthumous opus magnum.
Relates to: The grandparent of every meaning-as-use approach in the twentieth century — Sellars explicitly takes up the public-language-priority thesis, Quine generalises the rejection of pre-linguistic semantic facts, and Brandom and Articulating Reasons develop the systematic inferentialist account that the PI’s aphoristic style only gestures at. The language-game idea is the direct ancestor of Steels’ operational language-games and the broader emergent-communication tradition. The rule-following considerations complement Lewis 1969 on convention: where Lewis gives a game-theoretic answer to “what sustains this regularity?”, Wittgenstein gives a practice-theoretic answer to “what makes it a rule rather than a regularity?” — these two answers operate at the same conceptual layer.

Making It Explicit - Brandom

Making It Explicit: Reasoning, Representing, and Discursive Commitment

Reference: Brandom, R. B. (1994). Making It Explicit: Reasoning, Representing, and Discursive Commitment. Harvard University Press, Cambridge MA. ~700 pp. URL (Part One PDF, author-hosted) · Internet Archive · SEP: inferentialism

Summary

Making It Explicit is Brandom’s full statement of the inferentialist programme — the long, technical book that Articulating Reasons (2000) compresses into six lectures. Where the shorter book is the entry point, MIE is the reference manual: it works out, at the level of detail required to settle objections, how the basic discursive practice of giving and asking for reasons can serve as the foundation for an entire theory of meaning — including the parts (reference, truth, objectivity, intentionality) that representationalism takes as primitive. The book unfolds in two large parts: a pragmatic part, in which Brandom develops the deontic scorekeeping model of assertion and shows how it can recover everything one wants from a notion of speech act without recourse to mental states, and a semantic part, in which the recovery of singular terms, predicates, propositional content, and ultimately the de re / de dicto distinction is carried out in scorekeeping terms.

The book’s intellectual ancestry is openly stated: Quine on semantic holism and the analytic–synthetic collapse, Sellars on the Myth of the Given and the space of reasons, and Wittgenstein on meaning as use and language-games, all metabolised through a Hegelian appreciation of the social character of normativity. The technical innovation is to take Sellars’s insight — that the difference between a parrot trained to say “that’s red” and a person saying it is not phenomenological but inferential (a person can deploy the claim in the game of reasons) — and turn it into a full-scale semantic theory. The result is the most developed semantics-without-minds in the analytic tradition: a worked-out alternative to the mentalistic picture that has dominated philosophy of language since Searle and the early Cohen–Levesque tradition in ACL design.

For the agent-communication line, MIE is the place to send sceptics. The standard worry about public-semantics / commitment-based ACL design is that it gives up on “real” meaning in exchange for trace-checkability. Brandom’s answer, in a thousand pages, is no: deontic scorekeeping is not a thin behavioural surrogate for a richer mentalistic semantics — it is the foundation from which mentalistic talk is derivable. If Brandom is right, then Singh 1998’s move from BDI semantics to social-commitment semantics is not a retreat under pressure of verifiability; it is the correct place to ground meaning, with verifiability as a downstream bonus.

Key Ideas

Deontic scorekeeping as the basic discursive practice: speakers track, for themselves and each other, commitments (claims undertaken), entitlements (claims one is licensed to undertake), and incompatibilities (pairs of commitments that cannot both be entitled). Assertion is the basic move; the score is the running ledger.
Material inference as ground floor: inferences whose goodness is part of the meaning of the constituent terms (Pittsburgh is west of Princeton ⇒ Princeton is east of Pittsburgh) are prior to formal logical inference. Logic is a downstream expressive resource.
The expressive role of logic: conditionals, negation, and other logical vocabulary serve the function of making implicit inferential commitments explicit as new claims. This is the expressive (not foundational) role of logic.
De re / de dicto and singular terms: even classically representationalist topics — quantifying in, anaphora, singular reference — are reconstructed in scorekeeping terms, without taking reference as primitive.
Sapience without sentience: the distinction between concept-mongering creatures and the rest of nature lies in participation in the game of giving and asking for reasons, not in phenomenology.
Normative pragmatism: the social practice of holding one another accountable for commitments is the unanalysed foundation. Norms are instituted by the practice of scorekeeping, not read off antecedent facts.
Anti-representationalist but not anti-realist: truth, objectivity, and a mind-independent world are recovered from the perspectival structure of scorekeeping — not given up.

Connections

Conceptual Contribution

Claim: Linguistic meaning, including reference and objectivity, can be fully reconstructed from the social practice of deontic scorekeeping — undertaking, attributing, and tracking commitments and entitlements — without taking any mental state or representational primitive as basic.
Mechanism: A two-part construction. Pragmatic part: the basic act of asserting is the undertaking of a commitment; scorekeeping practices track commitments, entitlements, and incompatibilities. Semantic part: propositional content is the inferential role of a sentence in the scorekeeping practice; singular terms, predicates, de re / de dicto, and reference are recovered from the structure of perspectival scorekeeping. Logic is an expressive resource that makes implicit inferential commitments explicit.
Concepts introduced/used: Inferentialism, Deontic Scorekeeping, Material Inference, Commitment (Brandom), Entitlement (Brandom), Incompatibility (Brandom), Expressive Role of Logic, Sapience vs Sentience, De Re vs De Dicto, Normative Pragmatism, Semantics-Without-Minds.
Stance: foundational philosophical treatise.
Relates to: The book-length statement of which Articulating Reasons is the readable extract; read MIE only when the lectures leave a question unresolved. Genealogically continues the Wittgenstein / Sellars / Quine line — Sellars’s Myth of the Given is the antecedent move; Brandom’s scorekeeping is its destination. For agent communication, MIE is the deep philosophical underwriting of the public-semantics / commitment-based programme — Singh, Fornara & Colombetti, Yolum & Singh, and ultimately CBCL can all be read as engineering instantiations of fragments of the MIE picture.

Articulating Reasons - Brandom

Articulating Reasons: An Introduction to Inferentialism

Reference: Brandom, R. B. (2000). Articulating Reasons: An Introduction to Inferentialism. Harvard University Press. Based on the 1998 Locke Lectures (Oxford). URL · SEP entry on inferentialism

Summary

Articulating Reasons is the compact entry point to Brandom’s inferentialist programme — a semantics without minds in which the meaning of a sentence is its role in the inferential practices of a community of speakers, rather than a mental representation of how things stand or a Tarskian truth-condition fixed by reference. Where representationalism takes reference and truth as basic and explains inference downstream, Brandom inverts the order: the basic semantic fact is which moves count as good reasons for which other moves, and reference, truth, and propositional content are explained as features of discursive practice downstream of inferential articulation. The slogan is meaning is use, descended from Wittgenstein and Sellars, but Brandom upgrades it from a regulative idea into a worked-out pragmatist semantics.

The mechanism is a deontic scorekeeping account of assertion. To assert something is to undertake a commitment and to license other speakers to attribute that commitment back; the score every speaker keeps on every other is a record of which commitments are undertaken, which are licensed, and which are incompatible. The content of a claim is then exhaustively determined by the inferential articulation of those commitment relations: what entitles you to claim it, what it entitles you to claim, what claims it is incompatible with. The book unfolds this through six lectures — Toward an Inferentialist Semantics, Action / Reason / Inference, Insights and Blindspots of Reliabilism, What Are Singular Terms?, A Social Route from Reasoning to Representing, and Objectivity and the Normative Fine Structure of Rationality — extracting the spine of the 700-page Making It Explicit in a form readable in a week. The view explicitly avoids smuggling in mentalism: there are no beliefs or intentions in the foundations, only the public, trace-checkable practice of giving and asking for reasons.

For agent communication, inferentialism is the philosophical underwriting of the public-semantics programme: it shows that you can have a full theory of meaning — not just a thin behavioural sketch — without ever quantifying over mental states. Singh’s critique of FIPA-style mentalism gestures at this; Brandom delivers the goods. The natural pairing in this vault is with CBCL and the commitment-based semantics of Singh, Fornara, and Colombetti, all of which can be read as engineering realisations of Brandom’s deontic scorekeeping at wire-format granularity.

Key Ideas

Inferentialism: meaning is fixed by inferential role — what claims entitle a speaker to make, what they exclude, what claims entitle the speaker to make them — not by reference or truth-conditions, which are explained downstream.
Deontic scorekeeping: a speaker’s discursive score is the record of which commitments they have undertaken, which entitlements they have, and which incompatibilities apply. Assertion = undertaking a commitment + licensing attribution back to oneself.
Material vs formal inference: inferences like “Pittsburgh is west of Princeton, therefore Princeton is east of Pittsburgh” are materially good — their goodness is part of the meaning of west and east, not a downstream consequence of logical form plus reference.
Logical vocabulary is expressive, not constitutive: connectives like “if … then …” let speakers make explicit, in the form of claims, inferential commitments that were previously only implicit in practice. Logic is the technology for making practices explicit, not the foundation.
Sapience vs sentience: what distinguishes language-users from thermostats is participation in the game of giving and asking for reasons. No phenomenology required.
Singular terms and objectivity from social structure: even reference and the objectivity of claims (the gap between “what we take to be correct” and “what is correct”) are recovered from the structure of perspectival scorekeeping rather than imported as primitives.
Anti-representationalist but not anti-realist: inferentialism is compatible with robust truth, reference, and a mind-independent world — it just refuses to take those as semantic ground floor.

Connections

Conceptual Contribution

Claim: A complete theory of linguistic meaning can — and should — be built from the publicly observable practice of giving and asking for reasons, with no mental states (beliefs, intentions) in the foundations. Reference and truth are downstream of inferential articulation, not upstream of it.
Mechanism: Deontic scorekeeping: every participant in discourse maintains a score on every other participant tracking which commitments they have undertaken, which entitlements they hold, and which incompatibilities are in play. The content of a sentence is exhaustively given by its inferential articulation in this scorekeeping practice — what entitles you to assert it, what asserting it entitles you to, and what asserting it is incompatible with. Logical vocabulary is a downstream expressive layer that lets implicit inferential commitments be made explicit as further claims.
Concepts introduced/used: Inferentialism, Material Inference, Deontic Scorekeeping, Discursive Practice, Commitment (Brandom), Entitlement (Brandom), Incompatibility (Brandom), Sapience vs Sentience, Expressive Role of Logic, Semantics-Without-Minds.
Stance: foundational philosophical monograph / lecture series.
Relates to: The direct philosophical underwriting of the public-semantics / commitment-based line in agent communication: Brandom shows you can have a full theory of meaning — not just a thin behavioural sketch — without invoking mental states, which is precisely what Singh needs and what Cohen and Levesque’s mentalistic ACL semantics could not deliver. CBCL and the commitment-machine tradition can be read as engineering realisations of deontic scorekeeping at wire-format granularity: a CBCL trace is a deontic score, and a dialect contract names which inferential moves are licensed. Genealogically the book is the late chapter of the Wittgenstein / Sellars / Quine line; the Myth of the Given (Sellars) is the move that lets meaning bypass preconceptual reference, and Brandom shows how far that move actually carries.

Empiricism and the Philosophy of Mind - Sellars

Empiricism and the Philosophy of Mind

Reference: Sellars, W. (1956). Empiricism and the Philosophy of Mind. In Feigl & Scriven (eds.), The Foundations of Science and the Concepts of Psychology and Psychoanalysis (Minnesota Studies in the Philosophy of Science, vol. I, pp. 253–329). University of Minnesota Press. Reissued as a standalone book in 1997 with study guide by Brandom. URL (Ditext transcription) · SEP: Sellars

Summary

Sellars’s Empiricism and the Philosophy of Mind — often known by the abbreviation EPM — is the founding text of the Pittsburgh school of philosophy (Sellars, Brandom, McDowell) and the source of the move that makes semantics without minds possible. The paper’s central target is the Myth of the Given: the idea that knowledge must rest on a foundation of preconceptual, given sensory contents (sense data, qualia, immediate awareness) which are both non-inferential and epistemically authoritative. Sellars argues that this picture is incoherent: anything that could be epistemically authoritative — anything that could justify a belief — must already be conceptually articulated, and so cannot be preconceptual. There is no epistemic free lunch at the periphery; all knowledge lives inside the space of reasons.

The argument unfolds across sixteen sections. The early sections deconstruct sense-datum theory; the middle sections develop Sellars’s positive account of looking-talk (looks-red is parasitic on is-red, not the other way around); the late sections develop the famous Jonesean myth in which thoughts and inner episodes are introduced as theoretical posits modelled on overt speech, with sensory impressions as further theoretical posits modelled on the perceptible properties of physical objects. The Jonesean myth is Sellars’s positive reconstruction of mentalistic talk: mental states are not pre-given inner objects we somehow inspect, but theoretical entities whose semantic content is fixed by their inferential role — which means mentalistic vocabulary is parasitic on public language, not foundational for it. This single move — “the categories of inner episodes are modelled on the categories of intersubjectively available language” — is the historical hinge on which the inferentialist turn rotates.

For agent communication, EPM is the philosophical warrant for treating the wire as the semantic ground floor and the agent’s mind as a downstream theoretical posit. The standard worry about public-semantics ACLs is that they leave out “what the agent really meant”; Sellars’s answer is that “what the agent really meant” is itself a theoretical extrapolation from public discursive practice, not a pre-given inner episode the public practice approximates. The mentalistic ACL semantics that Sellars’s argument undermines is precisely the FIPA/Cohen–Levesque picture that Singh 1998 sets aside.

Key Ideas

The Myth of the Given: the foundationalist idea that knowledge rests on preconceptual, immediately-known sensory contents is incoherent. Anything that can justify a belief is already conceptually articulated; epistemic standing lives in the space of reasons.
Looks-talk is parasitic on is-talk: “X looks red to me” is not a more secure foundation than “X is red”; it is a hedge introduced after we have learned to deploy is-red, used when we want to undertake the commitment to a colour-impression without undertaking the commitment to the colour itself.
The Jonesean myth: a methodological fiction in which a community with only behavioural language develops mentalistic vocabulary by introducing thoughts (modelled on overt speech) and sensations (modelled on the perceptible properties of physical objects) as theoretical entities. The point: mentalistic talk is a theoretical posit, not a description of pre-given inner data.
The space of reasons: “In characterizing an episode or a state as that of knowing, we are not giving an empirical description of that episode or state; we are placing it in the logical space of reasons, of justifying and being able to justify what one says.” §36 — the most-quoted line in 20th-century epistemology.
Psychological nominalism: all awareness of universals, kinds, sorts, and resemblances is linguistic awareness — there is no preconceptual awareness of abstract entities.
Sapience over sentience: the distinction between concept-using creatures and others is participation in the game of reasons, not the having of qualia.

Connections

Conceptual Contribution

Claim: Knowledge cannot be grounded in preconceptual given sensory contents; epistemic standing requires conceptual articulation, which is inherently a public, language-involving achievement. Mentalistic vocabulary is a theoretical posit modelled on public discourse, not a description of pre-given inner data.
Mechanism: A dialectical demolition of sense-datum theory in §§1–7, a developmental account of looks-talk in §§10–20, and the Jonesean myth in §§48–63 in which mentalistic vocabulary is introduced into a behavioural community as a theory whose entities (thoughts, sensations) are modelled on already-public categories (overt speech, perceptible properties).
Concepts introduced/used: Myth of the Given, Space of Reasons, Psychological Nominalism, Sapience vs Sentience, Looking-Talk, Jonesean Myth, Theoretical Posit, Conceptual Articulation, Semantics-Without-Minds.
Stance: foundational philosophical paper.
Relates to: The historical hinge on which the entire inferentialist / Pittsburgh school turns. Brandom and MIE are the systematic development of the positive programme implicit in EPM’s negative demolition. The argument that mentalistic talk is parasitic on public language is the philosophical underwriting of Singh’s move from mentalistic to social-commitment semantics for ACLs, and of CBCL’s decision to ground meaning at the wire format rather than at the agent internals. The complementary moves in the same generation are Quine 1951 (against the analytic-synthetic distinction and for holism) and Wittgenstein 1953 (meaning as use).