By Freud, Sigmund; Freud, Sigmund; Derrida, Jacques
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For example, we can have agreement by some other speech act equivalent, such as a body movement or an inference from some particular behavior. This is still an explicit form of agreement and one that is parasitic on the standard speech act cases. If this is what is meant by “quasiagreement,” Quine’s problem remains. ”34 What are we to make of this? There are two possibilities to make sense of such a locution, but none of them would be helpful. On one possible reading, something may look as if it resulted from an agreement if it is an instance of an invisible-hand mechanism.
Our need or desire to play some competitive intellectual board game does not determine the content of the rules of chess; the creative needs or desires to stage dramatic performances do not determine the particular theatrical genres that have emerged over time in various cultures; the reasons for showing respect to people under various circumstances do not determine the particular practices of courtesy that various populations have. Second, the reasons for following such constitutive rules are compliance-dependent reasons.
The group’s adherence to such norms is partly what defines the identity of the group. Are such norms that constitute group identity necessarily conventions? Probably not. To take an extreme example, some philosophers suggest that our adherence to norms of rationality and practical reasoning is what defines or constitutes our humanity. Surely this is not a matter of convention. ) identity is partly constituted by accepting certain principles of political morality, like cherishing individual freedom, free enterprise, constitutional protection of civil rights, and so on.