To me, believing that some correspondence intrinsically just is reference (not as a result of our operational and theoretical constraints, or our int… - Hilary Putnam

The physicist who states a law of nature with the aid of a mathematical formula is abstracting a real feature of a real material world, even if he has to speak of numbers, vectors, tensors, state-functions, or whatever to make the abstraction.

What I am saying, then, is that elements of what we call "language" or "mind" penetrate so deeply into what we call "reality" that the very project of representing ourselves as being "mappers" of something "language-independent" is fatally compromised from the very start. Like Relativism, but in a different way, Realism is an impossible attempt to view the world from Nowhere. In this situation it is a temptation to say, "So we make the world," or "our language makes up the world," or "our culture makes up the world"; but this is just another form of the same mistake. If we succumb, once again we view the world-the only world we know-as a product. One kind of philosopher views it as a product from a raw material: Unconceptualized Reality. The other views it as a creation ex nihilo. But the world isn't a product. It's just the world.

I do not agree with Quine, that there is no analytic-synthetic distinction to be drawn at all. But I do believe that his emphasis on the monolithic character of our conceptual system and his negative emphasis on the silliness of regarding mathematics as consisting in some sense of 'rules of language', represent exceedingly important theoretical insights in philosophy. I think that what we have to do now is to settle the relatively trivial question concerning analytic statements properly so called ('All bachelors are unmarried'). We have to take a fresh look at the framework principles so much discussed by philosophers, disabusing ourselves of the idea that they are 'rules of language' in any literal or lexicographic sense; and above all, we have to take a fresh look at the nature of logical and mathematical truths. With Quine's contribution, we have to face two choices: We can ignore it and go on talking about the 'logic' of individual words. In that direction lies sterility and more, much more, of what we have already read. The other alternative is to face and explore the insight achieved by Quine, trying to reconcile the fact that Quine is overwhelmingly right in his critique of what other philosophers have done with the analytic-synthetic distinction with the fact that Quine is wrong in his literal thesis, namely, that the distinction itself does not exist at all. In the latter direction lies philosophic progress. For philosophic progress is nothing if it is not the discovery of new areas for dialectical exploration.