In this paper, I develop an argument for the thesis that ‘maximality is extrinsic’, on which a whole physical object is not a whole of its kind in virtue of its intrinsic properties. Theodore Sider has a number of arguments that depend on his own simple argument that maximality is extrinsic. However, Peter van Inwagen has an argument in defence of his Duplication Principle that, I will argue, can be extended to show that Sider's simple argument fails. However, van Inwagen's (...) argument fails against a more complex, sophisticated argument that maximality is extrinsic. I use van Inwagen's own commitments to various forms of causation and metaphysical possibility to argue that maximality is indeed extrinsic, although not for the mundane reasons that Sider suggests. I then argue that moral properties are extrinsic properties. Two physically identical things can have different moral properties in a physical world. This argument is a counterexample to a classical ethical supervenience idea (often attributed to G.E. Moore) that if there is identity of physical properties in a physical world, then there is identity in moral properties as well. I argue moral value is ‘border sensitive’ and extrinsic for Kantians, utilitarians, and Aristotelians. (shrink)

David Lewis insists that restrictivist composition must be motivated by and occur due to some intuitive desiderata for a relation R among parts that compose wholes, and insists that a restrictivist’s relation R must be vague. Peter van Inwagen agrees. In this paper, I argue that restrictivists need not use such examples of relation R as a criterion for composition, and any restrictivist should reject a number of related mereological theses. This paper critiques Lewis and van Inwagen (and others) on (...) their respective mereological metaphysics, and offers a Golden Mean between their two opposite extremes. I argue for a novel account of mereology I call Modal Mereology that is an alternative to Classical Mereology. A modal mereologist can be a universalist about the possible composition of wholes from parts and a restrictivist about the actual composition of wholes from parts. I argue that puzzles facing Modal Mereology (e.g., puzzles concerning Cambridge changes and the Problem of the Many, and how to demarcate the actual from the possible) are also faced in similar forms by classical universalists. On my account, restricted composition is rather motivated by and occurs due to a possible whole’s instantiating an actual type. Universalists commonly believe in such types and defend their existence from objections and puzzles. The Modal Mereological restrictivist can similarly defend the existence of such types (adding that such types are the only wholes) from similar objections and puzzles. (shrink)

Aristotle’s best human life is attained through theoretical contemplation, and Confucius’ is attained through practical cultivation of the social self. However, I argue that in the best human life for both Confucius and Aristotle, a form of theoretical contemplation must occur and can only occur with an ethical commitment to community life. Confucius, like Aristotle, sees that the best contemplation comes after later-life, greater-learning and is central to ethical and community life. Aristotle, like Confucius, sees the best contemplation as presupposing (...) full ethical commitment to community life. So, I argue for the theses that: on Aristotle’s view, the best human contemplation requires one be fully morally good; on Confucius’ view, to be fully morally good requires the best human contemplation; being fully morally good for both requires commitment to the good of others and the community. (shrink)

Many philosophers believe that a moral theory, given all the relevant facts, should be able to determine what is morally right and wrong. It is commonly argued that Aristotle’s ethical theory suffers from a fatal flaw: it places responsibility for determining right and wrong with the virtuous agent who has phronesis rather than with the theory itself. It is also commonly argued that Immanuel Kant’s ethical theory does provide a concept of right that is capable of determining right and wrong (...) in specific cases. I argue, however, that Kant never gives a determinate moral theory of right. Rather, I argue that Kant’s moral theory is similar in many ways to that of Aristotle, in that it still holds that a moral agent with phronesis, rather than the theory, determines what is right. Kant’s practical philosophy was not so much meant to tell us right and wrong as to prevent bad moral theory from corrupting our moral common sense, and it is our moral common sense that determines right and wrong naturally. (shrink)