Friday, December 28, 2007

The Semantic Conception of an Information Resource 

From Section 4 of Tarski's 1944 paper, hosted on John Sowa's website, titled The Semantic Conception of Truth: "the fundamental conventions regarding the use of any language require that in any utterance we make about an object it is the name of the object which must be employed, and not the object itself. In consequence, if we wish to say something about a sentence, for example, that it is true, we must use the name of this sentence, and not the sentence itself."

The same can be said about the web: to say of a web document that it is an information resource, for example, it is the name (the URI) of the object which must be employed, and not the object itself. What the current version of the web architecture seems to be saying is that web objects, as opposed to everything else, say what they are themselves. In other words, to make utterances about a web object, you use the web object itself (including the 200 OK), and not its name. This would be like insisting that, when talking about a car, you had to insert the car itself in your speech somehow, as the subject of all propositions about it. This, of course, would seem to have the great advantage that everyone would always be referring to the same car - unambiguously - regardless of any local context. But actually, I think this is an illusion. Objects can't insert themselves into ontological categories. Agents use names to put categories around objects like cars or web documents for particular purposes. The universe just exists, agents say what objects are by using language. So I don't agree it would break the web for each utterance of the name (URI occurrence) of some web object to be used for any useful purpose, even if different from other uses, all while HTTP returns the same object for the same URI.

But even as I try to wrap this up and hit the post button, I see problems with this. By analogy, for example, the fly (object) buzzing around in front of the frog reflects light that physically changes the frogs vision transducers in a distinct, fly-like way. When the frog processes this as a fly, that is, when the frog's brain puts it in the 'dinner' category, it appears very much like it is the very essence of the fly, the fly's fly-ness that does so. Any frog that arbitrarily put it in the 'mate' category, for example, would lead a very short life.

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Prior Art

Socrates

"We are in the habit, I take it, of positing a single idea or form in the case of the various multiplicities to which we give the same name. Do you not understand?” “I do.” “In the present case, then, let us take any multiplicity you please; for example, there are many couches and tables.” “Of course.” “But these utensils imply, I suppose, only two ideas or forms, one of a couch and one of a table.” “Yes.” “And are we not also in the habit of saying that the craftsman who produces either of them fixes his eyes on the idea or form, and so makes in the one case the couches and in the other the tables that we use, and similarly of other things? For surely no craftsman makes the idea itself. How could he?” “By no means.”
Plato, Republic X, page 596a


David Hume

"This convention is not of the nature of a promise: For even promises themselves, as we shall see afterwards, arise from human conventions. It is only a general sense of common interest; which sense all the members of the society express to one another, and which induces them to regulate their conduct by certain rules. I observe, that it will be for my interest to leave another in the possession of his goods, provided he will act in the same manner with regard to me. He is sensible of a like interest in the regulation of his conduct. When this common sense of interest is mutually expressed, and is known to both, it produces a suitable resolution and behaviour. And this may properly enough be called a convention or agreement betwixt us, though without the interposition of a promise; since the actions of each of us have a reference to those of the other, and are performed upon the supposition, that something is to be performed on the other part. Two men, who pull the oars of a boat, do it by an agreement or convention, though they have never given promises to each other. Nor is the rule concerning the stability of possession the less derived from human conventions, that it arises gradually, and acquires force by a slow progression, and. by our repeated experience of the inconveniences of transgressing it. On the contrary, this experience assures us still more, that the sense of interest has become common to all our fellows, and gives us a confidence of the future regularity of their conduct: And it is only on the expectation of this, that our moderation and abstinence are founded. In like manner are languages gradually established by human conventions without any promise. ..." - A Treatise of Human Nature, Chapter 74, 1739–40 by David Hume


John Locke

"...Semeiotike, or the doctrine of signs; the most usual whereof being words, it is aptly enough termed also Logike, logic: the business whereof is to consider the nature of signs, the mind makes use of for the understanding of things, or conveying its knowledge to others. For, since the things the mind contemplates are none of them, besides itself, present to the understanding, it is necessary that something else, as a sign or representation of the thing it considers, should be present to it: and these are ideas. And because the scene of ideas that makes one man's thoughts cannot be laid open to the immediate view of another, nor laid up anywhere but in the memory, a no very sure repository: therefore to communicate our thoughts to one another, as well as record them for our own use, signs of our ideas are also necessary: those which men have found most convenient, and therefore generally make use of, are articulate sounds. The consideration, then, of ideas and words as the great instruments of knowledge, makes no despicable part of their contemplation who would take a view of human knowledge in the whole extent of it. And perhaps if they were distinctly weighed, and duly considered, they would afford us another sort of logic and critic, than what we have been hitherto acquainted with." - AN ESSAY CONCERNING HUMAN UNDERSTANDING by John Locke 1690