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Hirst refuses to confront the problem of the indexical character of our language (presumably as criteria) in social situations. We must assume that the idea of a 'public' is imported to imply the social, and to give strength to his claims for an unexplicated notion of 'consensus'. A major problem for Hirst's formulations then, lies in his construction and necessary assumption of only one possible form of the 'forms of knowledge' - one set of forms leading to the 'selfconscious rational mind of man'.

Thus to speak of mind as 'knowing' is to speak about par- 27 Chapter 3 ticular types of action indicating that 'knowing' has or is being done - the knowing is located· in the social world of performance, not in the private and impenetrable world of 'the ghost' Seeing Wittgenstein through his guiding statement of 'the meaning of a word is its use in the language•,· it is available that he is commenting on the nature of mind in his remarks on 'inner states'. Now Wittgenstein's concern with the 'use' context of language (and the problem of reflexivity) places him in opposition to views belonging to the meaning-naming theory of language (see his 'Tractatus') or to views that consider the meaning of a word to be whatever the speaker has in mind or feels 'privately'.

Mind within the philosopher's limits. Further, such a statement would seem to point to a version of knowledge as cumulative, as the past providing base lines for our forms of creativity and understanding. (8) It is stressed that 'knowledge, however, must never be thought of merely as vast bodies of tested symbolic expressions'; however, while playing down an idealist conception Hirst is in fact still operating with his own form of a priori categories. His forms of knowledge, though historically and descriptively socially constructed, nevertheless take on an ahistorical and absolutist form in his contemporary theorizing.

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