양상의 언어 철학적 고찰

Abstract

The term ‘mode' is redefined. The world consists of cases(following Wittgenstein's “Die Welt is alles was der Fall ist”). Each case(as a whole) looks this way or other (ontological mode), and the knower captures the case as it looks (epistemic mode) and the speaker expresses it as a predicate of the case (linguistic mode). In this way we can avoid the vagueness of the so-called definition of the mode ‘the speaker's attitude toward a proposition'. When we investigate the modal phenomena we need to look into the acts involved in uttering a sentence. There are linguistic acts like stating, informing, demanding, threatening and so on. And there are epistemic acts like seeing, hearing and knowing. Furthermore we need to understand about action, acts in general. For example, we need to understand that every act has its belief and desire involved. In Korean, the sentence final clitics like ‘-ta, -ne, -ni' are the markers which indicate the acts of a speaker. They indicate a stating, an informing, and an affirming of a fact respectively. They do not have the modal meaning like ‘speaker knowing, hearer unknowing' themselves. These modal meanings are presupposed or implied by the acts or by the desires and beliefs involved in the acts. The Korean sentence final clitic ‘-gess' has no meaning ‘intention or desire', and ‘-ci' is not a sentence final expression at all. To get a proper view on the modal phenomena we need a proper theory of meaning, the theory of action, the epistemology, and we need a unificational view on the various manifestations of the mode, about the situations of the linguistic acts and the interactions between the speaker and hearer and so on.