In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 37.1 (2004) 72-91 [Access article in PDF] Passing Theories through Topical Heuristics: Donald Davidson, Aristotle, and the Conditions of Discursive Competence Stephen R. Yarbrough Department of English The University of North Carolina at Greensboro What are the conditions of discursive competence? In "A Nice Derangement of Epitaphs" Donald Davidson explains how it is possible that in practice we can, with little effort, understand and appropriately respond (...) to linguistic anomalies such as the malapropism—anomalies because, by definition, the "language" cannot account for how we understand them. Such anomalies, Davidson concludes, are the exceptions that do not prove but refute the traditional rule that antecedent linguistic systems govern discursive meaning. If that is so, then meanings are not a property of a linguistic system and are not "governed by learned conventions or regularities" (1986, 436); therefore, learning and sharing such conventions, what we traditionally call "language," is not a necessary condition of successful communication. He shows this by arguing that two conditions must be met for successful interlocution and that meeting these sufficiently allows successful interlocution to take place. A third condition—that the interlocutors share a language, an organized set of learned conventions or regularities "learned in advance of occasions of interpretation" (436) for which phenomena such as malapropisms would be anomalous—is neither a necessary nor sufficient condition of discursive competence.What I hope to show in this paper is that the two conditions Davidson argues interlocution must meet in order to succeed both involve the interlocutor's implicit knowledge of what since Aristotle the rhetorical tradition has called topical heuristics. Although Davidson himself seems unaware of it, his philosophy places invention in a new light, one that allows us to understand that the invention process is not merely a supplement to discourse, useful only for professional speakers and writers, but intrinsic to all intercourse, and that the topics are not merely formal but pragmatic relations that develop from the processes of our interactions with others and with objects of our common concern in a world we can come to share. [End Page 72] Inferential method Davidson argues that the first condition necessary for successful interlocution is that "the interpreter can learn the semantic role of each of a finite number of words or phrases and can learn the semantic consequences of a finite number of modes of expression" (1986, 437). "For this to be possible," says Davidson, "there must be systematic relations between the meanings of utterances" (436). Here he is not talking about grammatical systems but about systematic relations between and among the interlocutors' discursive actions and the world with its objects to which their actions refer. As I'll explain more fully shortly, these are topical relations. What makes these relations possible, Davidson argues, is that the interlocutors share, not a set of learned conventions, but a "recursive characterization of the truth conditions of all possible utterances of the speaker" (437).Such a theory of truth can be something like a Tarski truth definition, the explanation of which can be extremely convoluted (see Davidson 1984), but it boils down to saying that an utterance is true if the anticipations raised by a belief in an interpreted utterance are met by the consequences of believing the utterance; or, to put it another way, if the utterance is an answer to the question that solicited it or a solution to the problem to which it responds. Thus, an example of such a truth definition would be "The grass is green (an utterance made by someone, somewhere, somewhen, under certain conditions) is true if and only if the grass is green (to that person, at that place, at that time, under those conditions)." The force of a Tarski truth definition is that to understand what an utterance means is to understand the conditions that make it true (to the speaker). This, in turn, implies that in order for the interpreter to learn the semantic roles of the speaker's words and phrases and the semantic consequences of her modes of expression, the... (shrink)