In 1988, Michael Nyman composed the score for Peter Greenaway's film Drowning by Numbers (or did something that we would ordinarily think of as composing that score). We can think of Nyman's compositional activity as a ‘generative performance’ and of the sound structure that Nyman indicated (or of some other abstract object that is appropriately related to that sound structure) as the product generated by that performance (ix). According to one view, Nyman's score for Drowning by Numbers — the musical work — is the product generated by Nyman's compositional activity (namely, an abstract object) and, more generally, artworks are identified with the products generated by compositional or other creative activities. Let's call this view The Product Theory. By contrast, according to another view, Nyman's score for Drowning by Numbers is the generative performance itself (namely, Nyman's compositional activity) and, more generally, artworks are identified with generative performances themselves.

Our understanding of classical mechanics (CM) has undergone significant growth in the latter half of the twentieth century and in the beginning of the twenty-first. This growth has much to do with the explosion of interest in the study of nonlinear systems in contrast with the focus on linear systems that had colored much work in CM from its inception. For example, although Maxwell and Poincaré arguably were some of the first to think about chaotic behavior, the modern study of chaotic dynamics traces its beginning to the pioneering work of Edward Lorenz (1963). This work has yielded a rich variety of behavior in relatively simple classical models that was previously unsuspected by the vast majority of the physics community (see Hilborn 2001). Chaos is a property of nonlinear systems that is usually characterized by sensitive dependence on initial conditions (SDIC). In CM the behavior of simple physical systems is described using models (such as the harmonic oscillator) that capture the main features of the systems in question (Giere 1988).

Externalism with respect to content is the thesis that the contents of an individual's mental states are fixed, not just by the intrinsic physical characteristics of the individual, but also in part by the external circumstances of the individual. This idea can be illustrated by means of thought experiments involving pairs of ‘twins’ who are identical with respect to their intrinsic features yet who differ mentally because of differences in their environments. The thoughts of a thirsty earthling may turn to water. Suppose that an earthling has a molecule-for-molecule twin on a very distant planet, a planet identical to Earth except that wherever Earth has H2O, Twin Earth has XYZ, which is superficially indistinguishable from water. When the twin is thirsty, her thoughts will turn instead to twater, as we may call it. Externalism about content is a metaphysical thesis, but it has epistemological implications. Many have argued that externalism is incompatible with a suitably rigorous thesis about the authoritative, introspective self-knowledge we seem to have with respect to our own thought contents.

According to inferential role semantics (IRS), for an expression to have a particular meaning or express a certain concept is for subjects to be disposed to make, or to treat as proper, certain inferential transitions involving that expression. Such a theory of meaning is holistic, since according to it the meaning or concept any given expression possesses or expresses depends on the inferential relations it stands in to other expressions.

It is widely recognised that this holism leads to two prima facie problems for IRS. First, since no two speakers share the same beliefs, they will inevitably be disposed to make, or treat as correct, different inferential transitions involving an expression. Hence, according to IRS, the same word in different mouths will possess a different meaning and be understood in different ways. It seems to follow that communication is impossible.

Some theories of language, thought, and experience require their adherents to say unpalatable things about human individuals whose capacities for rational activity are seriously diminished. Donald Davidson, for example, takes the interdependence of the concepts of thought and language to entail that thoughts may only be attributed to an individual who is an interpreter of others’ speech. And John McDowell's account of human experience as the involuntary exercise of conceptual capacities can be applied easily only to individuals who make some reasonable judgments, because conceptual capacities are paradigmatically exercised in judgments. In both cases, we seem forced towards an error theory about any ordinary understanding of impaired human individuals as minded, or as undergoing human experience.

The Eleatic Visitor speaks forcefully when he insists, ‘Necessarily, whenever there is speech, it is speech of something; it is impossible for it not to be of something’ (Soph. 262e6-7). For ‘if it were not of anything, it would not be speech at all; for we showed that it is impossible for there to be speech that is speech of nothing’ (Soph. 263c9-11). Presumably, at 263c10, when he claims to have ‘shown’ that it is impossible for speech to be of nothing, the Visitor is referring back to the Parmenidean puzzles at Sophist 237ff.