Some context: Hilary Whitehall Putnam (; July 31, 1926 - March 13, 2016) was an American philosopher, mathematician, and computer scientist, and a major figure in analytic philosophy in the second half of the 20th century. He made significant contributions to philosophy of mind, philosophy of language, philosophy of mathematics, and philosophy of science. At the time of his death, Putnam was Cogan University Professor Emeritus at Harvard University. He was known for his willingness to apply an equal degree of scrutiny to his own philosophical positions as to those of others, subjecting each position to rigorous analysis until he exposed its flaws.
In the field of epistemology, Putnam is known for his "brain in a vat" thought experiment (a modernized version of Descartes's evil demon hypothesis). The argument is that one cannot coherently state that one is a disembodied "brain in a vat" placed there by some "mad scientist".  This follows from the causal theory of reference. Words always refer to the kinds of things they were coined to refer to, thus the kinds of things their user, or the user's ancestors, experienced. So, if some person, Mary, were a "brain in a vat", whose every experience is received through wiring and other gadgetry created by the "mad scientist", then Mary's idea of a "brain" would not refer to a "real" brain, since she and her linguistic community have never seen such a thing. Rather, she saw something that looked like a brain, but was actually an image fed to her through the wiring. Similarly, her idea of a "vat" would not refer to a "real" vat. So, if, as a brain in a vat, she were to say "I'm a brain in a vat", she would actually be saying "I'm a brain-image in a vat-image", which is incoherent. On the other hand, if she is not a brain in a vat, then saying that she is a brain in a vat is still incoherent, but now because she actually means the opposite. This is a form of epistemological externalism: knowledge or justification depends on factors outside the mind and is not solely determined internally.  Putnam has clarified that his real target in this argument was never skepticism, but metaphysical realism. Since realism of this kind assumes the existence of a gap between how man conceives the world and the way the world really is, skeptical scenarios such as this one (or Descartes' evil demon) present a formidable challenge. Putnam, by arguing that such a scenario is impossible, attempts to show that this notion of a gap between man's concept of the world and the way it is, is in itself absurd. Man cannot have a "God's eye" view of reality. He is limited to his conceptual schemes. Metaphysical realism is therefore false, according to Putnam.
What did the experiment prove?
A: Putnam has clarified that his real target in this argument was never skepticism, but metaphysical realism.
Some context: Jean Desire Gustave Courbet (French: [gystav kuRbe]; 10 June 1819 - 31 December 1877) was a French painter who led the Realism movement in 19th-century French painting. Committed to painting only what he could see, he rejected academic convention and the Romanticism of the previous generation of visual artists. His independence set an example that was important to later artists, such as the Impressionists and the Cubists. Courbet occupies an important place in 19th-century French painting as an innovator and as an artist willing to make bold social statements through his work.
In the Salon of 1857 Courbet showed six paintings. These included Young Ladies on the Banks of the Seine (Summer), depicting two prostitutes under a tree, as well as the first of many hunting scenes Courbet was to paint during the remainder of his life: Hind at Bay in the Snow and The Quarry.  Young Ladies on the Banks of the Seine, painted in 1856, provoked a scandal. Art critics accustomed to conventional, "timeless" nude women in landscapes were shocked by Courbet's depiction of modern women casually displaying their undergarments.  By exhibiting sensational works alongside hunting scenes, of the sort that had brought popular success to the English painter Edwin Landseer, Courbet guaranteed himself "both notoriety and sales". During the 1860s, Courbet painted a series of increasingly erotic works such as Femme nue couchee.  This culminated in The Origin of the World (L'Origine du monde) (1866), which depicts female genitalia and was not publicly exhibited until 1988, and Sleep (1866), featuring two women in bed. The latter painting became the subject of a police report when it was exhibited by a picture dealer in 1872.  Until about 1861, Napoleon's regime had exhibited authoritarian characteristics, using press censorship to prevent the spread of opposition, manipulating elections, and depriving Parliament the right to free debate or any real power. In the 1860s, however, Napoleon III made more concessions to placate his liberal opponents. This change began by allowing free debates in Parliament and public reports of parliamentary debates. Press censorship, too, was relaxed and culminated in the appointment of the Liberal Emile Ollivier, previously a leader of the opposition to Napoleon's regime, as the de facto Prime Minister in 1870. As a sign of appeasement to the Liberals who admired Courbet, Napoleon III nominated him to the Legion of Honour in 1870. His refusal of the cross of the Legion of Honour angered those in power but made him immensely popular with those who opposed the prevailing regime.
what was Femme Nue Couchee about?
A:
Courbet's depiction of modern women casually displaying their undergarments.