Before I give the argument, let us consider why it seems so strange that such an argument can be given (at least to philosophers who subscribe to a '… - Hilary Putnam

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Before I give the argument, let us consider why it seems so strange that such an argument can be given (at least to philosophers who subscribe to a 'copy' conception of truth). We conceded that it is compatible with physical law that there should be a world in which all sentient beings are brains in a vat. As philosophers say, there is a 'possible world' in which all sentient beings are brains in a vat. (This 'possible world' talk makes it sound as if there is a place where any absurd supposition is true, which is why it can be very misleading in philosophy.) The humans in that possible world have exactly the same experiences that we do. They think the same thoughts we do (at least, the same words, images, thought-forms, etc., go through their minds). Yet, I am claiming that there is an argument we can give that shows we are not brains in a vat. How can there be? And why couldn't the people in the possible world who really are brains in a vat give it too?
The answer is going to be (basically) this: although the people in that possible world can think and 'say' any words we can think and say, they cannot (I claim) refer to what we can refer to. In particular, they cannot think or say that they are brains in a vat {even by thinking 'we are brains in a vat').

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About Hilary Putnam

Hilary Whitehall Putnam (July 31, 1926 - March 13, 2016) was an American philosopher who has been a central figure in analytic philosophy since the 1960s, especially in philosophy of mind, philosophy of language, and philosophy of science. He is known for his willingness to apply an equal degree of scrutiny to his own philosophical positions as to those of others, subjecting each position to rigorous analysis until he exposes its flaws. As a result, he has acquired a reputation for frequently changing his own position.

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Alternative Names: Hilary Whitehall Putnam

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My own view is that philosophy at its best has always, in every period, included some philosophers who brilliantly represent the moral face of the subject and some philosophers who brilliantly represent the theoretical face, as well as some geniuses whose insights span and unite both sides of the subject. To renounce either the moral ambitions of philosophy or its theoretical ambitions is not just to kill the subject of philosophy; it is to commit intellectual and spiritual suicide.

A few years ago I had occasion to visit Peru, and I got to know a fine philosopher and a truly wonderful human being-Francisco Miro Casada. Miro Casada has been an idealist all his life, while being, at the same time, a man of great experience (a former member of several governments and a former Ambassador to France). I found him a man who represents the social democratic vision in its purest form. Talking to him, and to my other friends in Peru (who represented quite a spectrum of political opinion), I heard something that was summed up in a remark he, Miro Casada, made to me, "Whenever you have a Republican president, we get a wave of military dictatorships in Latin America".

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To successfully adjudicate ethical problems, as opposed to 'solving' them, it is necessary that the members of the society have a sense of community. A compromise that cannot pretend to be the last word on an ethical question, that cannot pretend to derive from binding principles in an unmistakeably constraining way, can only derive its force from a shared sense of what is and is not reasonable, from loyalties to one another, and a commitment to 'muddling through' together.

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