Modality

An open question in the semantics of modality is what relations there are among different modal flavours. In this article, we consider the thorny issue of whether ascribing to an agent the obligation to φ implies that it is possible for the agent to φ. Traditionally, this issue has been interpreted as whether ‘ought’ implies ‘can’. But another linguistic interpretation is available as well, namely, whether ‘must’ implies ‘can’ (MIC). We show that ‘must’ does imply ‘can’ via a convergent argument. (...) The first strand of the argument is theoretical: it consists in proving MIC from a well-established theory of modality in natural language, i.e., that proposed by Kratzer. The second strand is empirical: we present novel acceptability judgment studies showing that MIC predicts and explains the linguistic behaviour of native English speakers. (shrink)

In addition to the notion of power (potentia), Spinoza employs the notion of power of acting (agendi potentia), especially in the Ethics. This raises the question, if Spinoza uses both ‘power’ and ‘power of acting’, what is the difference between the two? What else could power be, for Spinoza, but power of acting? What is the relationship between power and activity in his system? This essays aims at giving answers to these questions; thereby emerges what may be called an actualist (...) model of God’s power. (shrink)

Was bisexuality a widespread feature of ancient Greek society? This question is an instance of cross-cultural projection -- of taking the means through which people are categorized in one culture and applying it to members of another. It’s widely held by those who think that sexual orientation is socially constructed that its projection poses a problem. In this paper, I offer a more careful analysis of this alleged problem. To analyze projection, I adapt Iris Einheuser's substratum-carving model of conventionalism to (...) fit the specific needs of social construction (and social metaphysics more broadly). Using this model, I show that projection is conceptually coherent, and so does not for that reason pose any problem. Along the way, I identify some of the epistemic difficulties facing projection. While these difficulties are formidable, they are not substantially affected by the constructivist claim. I therefore conclude that there is no unique problem facing the projection of a socially constructed sexual orientation. (shrink)

This paper offers an interpretation of Aristotle’s concepts of dynamis and energeia (commonly translated as potentiality and actuality), and of the thematic progression of Metaphysics IX. I first raise the question of where motion fits in Aristotle’s categories and argue that the locus of motion in the system of categories are the categories of doing and suffering, in which case dynamis and energeia in respect of motion can also be understood as the dynamis and energeia of doing and suffering. Next, (...) I argue that the analogy that Aristotle draws in IX.6 is an analogy between the dynamis and energeia of doing and suffering and the dynamis and energeia of substance. Finally, I try to show that it is this analogy between the kinetic and non-kinetic variants of dynamis and energeia—and not the distinction between end-inclusive and end-exclusive activities—that provides the key to understanding the structure of Metaphysics IX. (shrink)

Norms and Necessity, by Amie Thomasson. Oxford: Oxford University Press, 2020. Pp. xi + 232.

The laws of nature are central to our understanding of the world. And while there is often broad agreement about the technical formulations of the laws, there can be sharp disagreement about the metaphysical nature of the laws. For instance, the Newtonian laws of nature can be stated and analyzed by appealing to a set of possible worlds. Yet, some philosophers argue the worlds are mere notational devices, while others take them to be robust, concrete entities in their own right. (...) In this paper, I use a recent view of laws called the Mentaculus as a case study to illustrate the wide variety of metaphysical pictures that can accompany such a view. I conclude that the technical features of the laws -- typically (though not always) given to us by practicing scientists -- are compatible with many different metaphysical foundations. (shrink)

My first goal is to motivate a distinctively metaphysical approach to the problem of induction. I argue that there is a precise sense in which the only way that orthodox Humean and non-Humean views can justify induction is by appealing to extremely strong and unmotivated probabilistic biases. My second goal is to sketch what such a metaphysical approach could possibly look like. After sketching such an approach, I consider a toy case that illustrates the way in which such a metaphysics (...) can help us make progress on the problem of induction. (shrink)

In a series of papers, Papineau argues that the Swampman scenario is not even the start of an objection to teleosemantics as a scientific reduction of belief. It is against this claim that I want to argue here. I shall argue that our intuition about the scenario questions the adequacy of the conceptual foundations of teleosemantics, namely, success semantics and the etiological conception of biological function, on which the explanatory power of the theory rests. In the course of argument, some (...) general connections between explanation and modality will be developed that shed a new light on Kripke’s analysis of necessary a posteriori propositions. The upshot will be that teleosemanticists should tackle the Swampman objection head-on. (shrink)

As there is currently a neo-Aristotelian revival currently taking place within contemporary metaphysics and dispositions, or causal powers are now being routinely utilised in theories of causality and modality, more attention is beginning to be paid to a central Aristotelian concern: the metaphysics of substantial unity, and the doctrine of hylomorphism. In this paper, I distinguish two strands of hylomorphism present in the contemporary literature and argue that not only does each engender unique conceptual difficulties, but neither adequately captures the (...) metaphysics of Aristotelian hylomorphism. Thus both strands of contemporary hylomorphism, I argue, fundamentally misunderstand what substantial unity amounts to in the hylomorphic framework – namely, the metaphysical inseparability of matter and form. (shrink)

The life-long correspondence of David K. Lewis, one of the most influential philosophers of the twentieth century, reveals the development, breadth, and depth of his philosophy in its historical context. The first of this two volume collection of letters focuses on his contributions to metaphysics, arguably where he made his greatest impact.

Abstract: This paper traces a Kantian and pragmatist line of thinking that connects the ideas of conceptual content, object cognition, and modal constraints in the form of counterfactual sustaining causal laws. It is an idea that extends from Kant’s Critique of Pure Reason through C. I. Lewis’s Mind and the World-Order to the Kantian naturalism of Wilfrid Sellars and the analytic pragmatism of Robert Brandom. Kant put forward what I characterize as a modal conception of objectivity, which he developed as (...) an extended argument stretching from the transcendental deduction through the analogies of experience to the regulative maxims of reason and reflective judgment. In related ways in Lewis and Sellars, the very idea of an object of knowledge (and of intentionality more generally) is connected with a certain lawfulness or modal constraint the necessary representation of which, they argue, is an achievement of conceptualization. While Sellars agreed with the spirit of Lewis’s famous pragmatic conception of the a priori, Sellars’s conception of meaning and conceptual content differed in crucial ways with important consequences for this issue. I argue furthermore that a certain phenomenalist temptation threatens to spoil this insight both among some of Kant’s interpreters and in Lewis’s thought. Finally, I point out that Brandom’s “Kant-Sellars thesis” provides new support for this line of thought. Although questions concerning idealism continue to raise controversies for neo-Kantians and pragmatists, the line of thought itself represents a distinctive and still promising approach to questions concerning intentionality and conceptual content. (shrink)

In response to suspicions concerning the use of possible worlds in philosophy, this brief paper proposes an analysis of possibility that requires only a single world, using a combination of temporal logic and a potentiality operator.

Modal Meinongianism provides the semantics of sentences involving intentional verbs Priest. To that end, Modal Meinongianism employs a pointed non-normal quantified modal logic model. Like earlier Meinongian views Modal Meinongianism has a characterisation principle, that claims that any condition whatsoever is satisfied by some object in some world. Recently, Everett has proposed an argument against QCP that, if successful, gives rise to problems identical to those Russell raised for Naïve Meinongianism, namely that it allows for true contradictions, and allows us (...) to define anything into existence. Everett claims that the ordinary meanings of “actual” license an inference pattern, such that if an object satisfies Actual A at some world, then that object satisfies A in the actual world. Given that actual world is the designated point of evaluation for truth simpliciter, QCP would fall prey to Russell’s criticisms. As opposed to Everett, I argue that, even if we grant Everett the assumption that “actual” is a modal indexical that rigidly refers to the actual world, it does not conform to the inference pattern above. This is because when an object satisfies Actual A at some world, this alters the assertoric force of “actual”, because “actual” is interpreted in the scope of some modal or intentional operator. I also explain that Everett’s proposed example carries existential commitment because the problematic noun-phrase occurs outside the scope of a modal or intentional operator. (shrink)

We provide an account of necessary a posteriori identity statements that relies upon Perry’s multipropositionalism. On our account an utterance of, e.g., ‘Hesperus is Phosphorus’, semantically makes available several propositions, one of which is necessary (and a priori) and another of which is a posteriori (and contingent). Since our view resembles two-dimensionalism, one might assume that it is undermined by the sorts of nesting arguments that Soames and others have raised against two-dimensionalism. We demonstrate, however, that our account is immune (...) to such nesting arguments. (shrink)

The idea of ‘modal fields’ is inspired by regional and pluralistic ontologies, which were sketched and developed by Hegel, Husserl and especially Nicolai Hartmann. It suggests that the world is structured by spheres which are not reducible to each other, and that modal fields denote the scope of real possibilities inside the spheres. It is, for example, possible to distinguish between physical, biological, ecological, economic and technological possibilities/modal fields. It is also possible to define, for the purpose of scientific research, (...) very specific modal fields. For example, we can ask “What are the physiological or social possibilities of ants?”, or “What are the social and psychological possibilities of fundamental religious sects?” It is possible to apply this ontological theory to philosophy of science in order to clarify the scope and limits of causal explanations and hermeneutic understanding especially in human and environmental sciences. In general, this ontological theory serves as a fruitful basis for the kind of scientific thinking which is open to counterfactuals and possibilities and which considers deterministic causal thinking too restricted for human and environmental sciences. On the other hand, this theory avoids the individualistic and anthropocentric presuppositions of hermeneutical understanding, connecting it to the real subjective and objective possibilities in a certain historical situation. (shrink)

The material account claims that indicative conditionals are material. However, the conventional wisdom even among material account enthusiasts is that the material account cannot be extended to subjunctive conditionals. There are mainly three reasons that motivate this consensus: (1) the belief that if subjunctives were material, most subjunctive conditionals would be vacuously true, which is implausible; (2) its inconsistency with Adams pair, which suggest that indicative and subjunctive conditionals have different truth conditions; and (3) the belief that it is an (...) inferior hypothesis compared to the possible world theories. I will argue against (1) that the counterintuitive aspects of vacuously true conditionals can be explained away in a uniform fashion, regardless of whether they are indicatives or subjunctives. I reinforce this assumption by showing that the positive arguments for the material account of indicatives are also intuitively valid for subjunctives. The point mentioned in (2) is resisted by explaining Adams pair as logically equivalent conditionals that can be appropriate at different times, depending of the speaker’s epistemic situation. Finally, (3) is criticised by making the case that the possible world account faces insurmountable problems and that a full-blown material account of indicatives and subjunctives is overall a more elegant solution. (shrink)

In this paper, I argue in favor of necessitarianism, the view that dispositions, when stimulated, necessitate their manifestations. After introducing and clarifying what necessitarianism does and does not amount to, I provide reasons to support the view that dispositions once stimulated necessitate their manifestations according to the stimulating conditions and the relevant properties at stake. In this framework, I will propose a principle of causal relevance and some conditions for the possibility of interference that allow us to avoid the use (...) of ceteris paribus clauses. I then defend necessitarianism from recent attacks raised by, among others, Mumford and Anjum, noting that the antecedent strengthening test is a test for causal relevance that raises no difficulties for necessitarianism. (shrink)

Augment the propositional language with two modal operators: □ and ■. Define ⧫ to be the dual of ■, i.e. ⧫=¬■¬. Whenever (X) is of the form φ → ψ, let (X⧫) be φ→⧫ψ . (X⧫) can be thought of as the modally qualified counterpart of (X)—for instance, under the metaphysical interpretation of ⧫, where (X) says φ implies ψ, (X⧫) says φ implies possibly ψ. This paper shows that for various interesting instances of (X), fairly weak assumptions suffice for (...) (X⧫) to imply (X)—so, the modally qualified principle is as strong as its unqualified counterpart. These results have surprising and interesting implications for issues spanning many areas of philosophy. (shrink)

This paper follows in Pavel Tichý’s concept of distinguishing between trivial (i.e. constant) and non-trivial properties. This classification has been extended by Pavel Cmorej who distinguished two kinds of non-trivial properties, namely purely empirical and partly essential (which are partly empirical) properties (partly essential property is essential for certain individual(s), but that it is not for other(s)). The present study provides rigorous formal definitions of trivial / non-trivial, essential / non-essential, and purely empirical / partly essential / purely essential properties (...) with respect to the possible partiality of these properties. In addition, a definition of trivially void properties completing the classification of the kinds of properties to form a quadruplet is proposed. Furthermore, the introduction of the concept of accidental properties gives rise to another (yet not equivalent) quadruplet: purely accidental / partly essential (i.e. partly accidental) / purely essential / void properties. (shrink)

This dissertation explores various attempts to solve the Dependence Problem problem posed by the following question: How can necessary truths stand to God in a one-way relation of dependence, given that neither they nor God could have failed to exist?

Critics of multiple realizability have recently argued that we should concentrate solely on actual here-and-now realizations that are found in nature. The possibility of alternative, but unactualized, realizations is regarded as uninteresting because it is taken to be a question of pure logic or an unverifiable scenario of science fiction. However, in the biological context only a contingent set of realizations is actualized. Drawing on recent work on the theory of neutral biological spaces, the paper shows that we can have (...) ways of assessing the modal dimension of multiple realizability that do not have to rely on mere conceivability. (shrink)

ABSTRACTThe Necessity of Origins is the thesis that, necessarily, if a material object wholly originates from some particular material, then it could not have wholly originated from any significantly non-overlapping material. Several philosophers have argued for this thesis using as a premise a principle that we call ‘Single Origin Necessity’. However, we argue that Single Origin Necessity is false. So any arguments for The Necessity of Origins that rely on Single Origin Necessity are unsound. We also argue that the Necessity (...) of Origins itself is false. Our arguments rely on a thesis in the ontology of art that we find plausible: Multi-Work Materialism. It is the thesis that works of art that have multiple concrete manifestations are co-located with those manifestations. (shrink)

Material from this paper appears in Chap. 7 of my book Reason and Being, but there is also stuff here that isn't in the book. In particular, it discusses the claims that, for Spinoza, conceiving implies explaining and that existence is identical to or reducible to conceivability. So, if you're interested in those issues, this paper might be worth a read.

What is offered here is an interpretation of Hume’s views on causation. While it might not be literally Hume’s view, it is certainly consistent with Hume, and is probably what Hume should say on causation, in light of recent developments in science and logic. As a way in, it is argued that the considerations that Hume brings against rationalist theories of causation can be applied to counterfactual theories of causation. Since, counterfactuals, possible worlds and modality were not ideas that would (...) have been overly familiar to Hume, some supplementation of Hume’s arguments will be necessary. (shrink)

One of the most pressing objections against Divine simplicity is that it entails what is commonly termed a ‘modal collapse’, wherein all contingency is eliminated and every true proposition is rendered necessarily true. In this paper, I show that a common form of this argument is in fact famously invalid and examine three ways in which the opponent of Divine simplicity might try to repair the argument. I conclude that there is no clear way of repairing the argument that does (...) not beg the question against the doctrine of Divine simplicity. (shrink)

EXPLAINING MODALITY There are two sources of our modal intuitions which have to be explained - physical (natural) modality and metaphysical modality. The problem of explanation is presented as a dispute between modal realism and modal anti-realism. Traditional explanations of modalities are classified according to the strength of their anti-realism. They are unsuccessful because they are not able to show how to extract modal properties out of something which is ultimately non-modal. Even the thesis of supervenience - modal properties supervene (...) on non-modal, is explanatory inadequate. Supervenient (modal) properties must necessary covary with their subvenient (non-modal) properties. The modal force of this necessity is irreducible. I argue for modal realism, although I recognize epistemological difficulties of this position. (shrink)

In diesem Aufsatz argumentiere ich für eine teleologische Fähigkeitstheorie, derzufolge Fähigkeiten Dispositionen zu zweckmäßigem Handeln sind.

Brute facts are facts that don't have explanations. They are instrumental in our attempts to give accounts of other facts or phenomena, and so they play a key role in many philosophers' views about the structure of the world. This volume explores neglected questions about the nature of brute facts and their explanatory role.

In "*Must* ...stay ...strong!" (von Fintel & Gillies 2010) we set out to slay a dragon, or rather what we called The Mantra: that epistemic *must* has a modal force weaker than expected from standard modal logic, that it doesn't entail its prejacent, and that the best explanation for the evidential feel of *must* is a pragmatic explanation. We argued that all three sub-mantras are wrong and offered an explanation according to which *must* is strong, entailing, and the felt indirectness (...) is the product of an evidential presupposition carried by epistemic modals. Mantras being what they are, it is no surprise that each of the sub-mantras have been given new defenses. Here we offer them new problems and update our picture, concluding that *must* is (still) strong. (shrink)

This essay examines the philosophical significance of $\Omega$-logic in Zermelo-Fraenkel set theory with choice (ZFC). The duality between coalgebra and algebra permits Boolean-valued algebraic models of ZFC to be interpreted as coalgebras. The modal profile of $\Omega$-logical validity can then be countenanced within a coalgebraic logic, and $\Omega$-logical validity can be defined via deterministic automata. I argue that the philosophical significance of the foregoing is two-fold. First, because the epistemic and modal profiles of $\Omega$-logical validity correspond to those of second-order (...) logical consequence, $\Omega$-logical validity is genuinely logical, and thus vindicates a neo-logicist conception of mathematical truth in the set-theoretic multiverse. Second, the foregoing provides a modal-computational account of the interpretation of mathematical vocabulary, adducing in favor of a realist conception of the cumulative hierarchy of sets. (shrink)

What determines qualitative sameness and difference? This book explores four principal accounts of the ontological basis of properties, including universals, trope theory, resemblance nominalism, and class nominalism, considering the assumptions and ontolological commitments which are required to make each into a plausible account of properties. -/- The latter half of the book investigates the applications of property theory and the different conceptions of properties which might be adopted with these in mind: first, the possibility and desirability of individuating properties, and (...) the distinction between sparse and abundant conceptions of properties; second, the distinction between intrinsic and extrinsic properties; third, the relationship between properties and their causal powers, and whether this is necessary or contingent; fourth, the relationship between properties and causation, modality, and laws of nature; finally, whether properties exist objectively, and if they do, what our epistemic position is with respect to such entities. (shrink)

Could I have been someone other than who I am? Philosophers from Williams to Nagel to Lewis have been tempted to answer 'yes', but how can we make sense of such a view? I argue that to say that it is contingent who I am is to say that it is contingent what perspective I have, in a distinctively metaphysical sense of perspective.

This book is about matter. It involves our ordinary concept of matter in so far as this deals with enduring continuants that stand in contrast to the occurrents or processes in which they are involved, and concerns the macroscopic realm of middle-sized objects of the kind familiar to us on the surface of the earth and their participation in medium term processes. The emphasis will be on what science rather than philosophical intuition tells us about the world, and on chemistry (...) rather than the physics that is more usually encountered in philosophical discussions. It is the everyday science of matter characterised by differences of chemical substance that constitutes individuated macroscopic bodies of geological and biological complexity—the continuous matter of macroscopic theory and described by mass terms. -/- The discussion might be characterised as descriptive metaphysics, being content, to paraphrase Strawson’s use of the term, to describe the structure of our scientific thought about the actual world. The method in the central chapters dealing with the nature of matter will be to pursue key steps in the historical development of scientific thought about chemical substance and related concepts with a view to tracing the emergence of a systematic ontological interpretation. Aristotle’s and the Stoics’ discussions of elements and mixtures, based on a continuous view of matter, bear some resemblance to modern, macroscopic conceptions and therefore have some interest as precursors to modern views as well as being of conceptual interest in their own right. Some of the issues they raised are still reflected in modern discussions, despite the considerable increase in complexity of the subject. Other ideas, such as the intimate connection between what modern science distinguishes as substance and phase, maintained their grip on the understanding of matter until the end of the eighteenth century. These are some of the important aspects of the properties of matter that have been neglected by linguistic concerns that have dominated the recent study of mass terms and which the present study seeks to redress. It will be of interest to see how the bounds of possibility are delimited by the laws governing the appropriate use of concepts refined for the purpose of describing the behaviour of matter. But the concern with modality will not stretch to venturing into the realms of metaphysical possibility governed by philosophical speculation about individual essences and underlying natures. -/- Like many contemporary discussions of material objects, this one relies heavily on mereology. Unlike several such discussions, this one adheres to the classical principles of mereology governing the usual dyadic relations of part, overlapping, etc. and the operations of sum, product and difference. These principles apply to the mereological structure of regions of space, intervals of time, processes and quantities of matter. Material objects that gain and lose matter are not understood to gain and lose parts and don’t call for a modification of the classic dyadic mereological relations to triadic relations with the introduction of a third term referring to time. Rather, a distinction is drawn between quantities of matter, which don’t gain or lose parts over time, and individuals, which are typically constituted of different quantities of matter at different times. The proper treatment of the temporal aspect of the features of material objects is a central issue in this book. The topics falling under this heading are addressed by investigating the conditions governing the application of predicates relating time and other entities. Of particular interest here are relations between quantities of matter and times expressing substance kind, phase and mixture. (shrink)

In this article, I will chart the development of G.W.F. Hegel’s ‘concept [Begriff]’ in the Science of Logic. I show that Hegel could not arrive at the concept until the end of Book II, after his treatment of the categories of modality, especially contingency.

Metaphysics as an independent discipline has a surprisingly short history. Until the early eighteenth century, many, perhaps even most, writers on “metaphysics” primarily had the eponymous work of Aristotle in mind. In the writings of the early eighteenth-century German rationalists—Christian Wolff and Alexander Baumgarten—we find a conception of metaphysics that is no longer necessarily tied to Aristotle’s great work. But metaphysics as a discipline was not blessed with longevity, as a dozen years or so before Louis XVI it was condemned (...) to the guillotine by Kant’s first critique. The fate of metaphysics after the Kantian revolution is a story that still needs to be told, but it would be fair to say, I think, that for the past two centuries engagement with heavy metaphysical concepts such as eternity has been taken to be either a form of backwardness (religious or otherwise) or a kind of eccentricity. Luckily, things seem to have changed somewhat over the past twenty years. Suddenly, for example, we are seeing debates about monism appear in mainstream journals. (This could hardly be imagined in the 1970s or 1980s.) The emergence of interest in metaphysical monism as well as the persistent engagement with the philosophy of modality may open a window of opportunity through which eternity could again take her rightful seat as a fundamental notion of metaphysics. (shrink)

Failures are sometimes, but not always, causally relevant to events. For instance, the failure of the sprinkler was causally relevant to the house fire. However, the failure of the dam upstream to break (thus inundating the house with water) was not. Similarly, failures to prevent harms are sometimes, but not always, morally wrong. For instance, failing to save a nearby drowning child is morally wrong. Yet, you are also in some sense “allowing” someone on another continent to drown right now, (...) and this seems permissible. Here, I argue that these two issues are connected. Roughly, I argue that it is prima facie morally wrong to fail to prevent a particular harm if and only if one’s omission is causally relevant to that harm’s occurrence. The result is that, contrary to what Peter Singer claims, failing to donate to famine relief is not morally equivalent to failing to rescue a drowning child in a shallow pond. (shrink)

In this paper, I motivate a modal account of propositions on the basis of an iterative conception of propositions. As an application, I suggest that the account provides a satisfying solution to the Russell-Myhill paradox. The account is in the spirit of recently developed modal accounts of sets motivated on the basis of the iterative conception of sets.

There are two traditional ways to read Kant's claim that every event necessarily has a cause: the weaker every-event some-cause and the stronger same-cause same-effect causal principles. The focus of the debate about whether and where he subscribes to the SCP has been in the Analogies in the Critique of Pure Reason and in the Metaphysical Foundations of Natural Science. By analysing the arguments and conclusions of both the Analogies and the Postulates as well as the two Latin principles non (...) datur casus and non datur fatum that summarise their results, I will argue for the novel thesis that the SCP is actually demonstrated in the Postulates of the First Critique. (shrink)

This article presents an overview of the basic philosophical motivations for, and some recent work in, modal set theory.

The capacity for representing and reasoning over sets of possibilities, or modal cognition, supports diverse kinds of high-level judgments: causal reasoning, moral judgment, language comprehension, and more. Prior research on modal cognition asks how humans explicitly and deliberatively reason about what is possible but has not investigated whether or how people have a default, implicit representation of which events are possible. We present three studies that characterize the role of implicit representations of possibility in cognition. Collectively, these studies differentiate explicit (...) reasoning about possibilities from default implicit representations, demonstrate that human adults often default to treating immoral and irrational events as impossible, and provide a case study of high-level cognitive judgments relying on default implicit representations of possibility rather than explicit deliberation. (shrink)