I argue that Democritus presents a theory of colour in which the predominance of atomic shapes and microstructural arrangements are necessary but not sufficient for colour vision. Focusing primarily on Democritus’ basic colours, I analyse his microstructural account, providing a new analysis of the natural and technological underpinnings of his method of explanation. I argue that the notion of predominance allows Democritus to account for both the variation and the repeatable correspondence of colour perception by setting limits on possible microstructures. (...) This account, however, is complicated by the evidence for a Democritean theory of colour transformation and distorted vision, which arise from a dynamic interplay of features at the level of microstructures and at the level of perception. (shrink)

There are conflicting intuitions concerning the status of a boundary separating two adjacent entities (or two parts of the same entity). The boundary cannot belong to both things, for adjacency excludes overlap; and it cannot belong to neither, for nothing lies between two adjacent things. Yet how can the dilemma be avoided without assigning the boundary to one thing or the other at random? Some philosophers regard this as a reductio of the very notion of a boundary, which should accordingly (...) be treated a mere façon de parler. In this paper I resist this temptation and examine some ways of taking the puzzle at face value within a realist perspective—treating boundaries as ontologically on a par with (albeit parasitic upon) extended parts. (shrink)

Many philosophers have claimed that there is a tension between the impenetrability of matter and the possibility of contact between continuous bodies. This tension has led some to claim that impenetrable continuous bodies could not ever be in contact, and it has led others to posit certain structural features to continuous bodies that they believe would resolve the tension. Unfortunately, such philosophical discussions rarely borrow much from the investigation of actual matter. This is probably largely because actual matter is not (...) continuous, and so it might seem as if discussion of the structure of continuous bodies is merely within the realm of philosophical thought experiments rather than actual scientific investigation. However, classical continuum mechanics models actual matter as if it were continuous, and it has implications about the structure of continuous bodies and about what contact and impenetrability are. This paper describes the relevant notions from classical continuum mechanics so as to resolve the alleged tension between contact and impenetrability. (shrink)

There is broad consensus as to what a rigid body is in classical mechanics. The idea is that a rigid body is an undeformable body. In this paper I show that, if this identification is accepted, there are therefore rigid bodies which are unstable. Instability here means that the evolution of certain rigid bodies, even when isolated from all external influence, may be such that their identity is not preserved over time. The result is followed by analyzing supertasks that are (...) possible in infinite systems of rigid bodies. I propose that, if we wish to preserve our original intuitions regarding the necessary stability of rigid bodies, then the concept of rigid body must be clearly distinguished from that of undeformable body. I therefore put forward a new definition of rigid body. Only the concept of undeformable body is holistic and every connected part of a rigid body in this new sense is always a rigid body in this new sense. Finally, I briefly discuss the connection between this conceptual distinction and the dimensionality of space, thereby enabling it to be supported from a new and interesting perspective. (shrink)

The paper presents a new paradox in the sphere of the classical mechanics of infinite systems. The paradox, which implies the existence of an interaction at a distance as well as gravitation, would seem to require an extension of the concept of mechanical explanation. However, it is not clear how such an extension might be carried out.

Mereological nihilism is the philosophical position that there are no items that have parts. If there are no items with parts then the only items that exist are partless fundamental particles, such as the true atoms (also called philosophical atoms) theorized to exist by some ancient philosophers, some contemporary physicists, and some contemporary philosophers. With several novel arguments I show that mereological nihilism is the correct theory of reality. I will also discuss strong similarities that mereological nihilism has with empirical (...) results in quantum physics. And I will discuss how mereological nihilism vindicates a few other theories, such as a very specific theory of philosophical atomism, which I will call quantum abstract atomism. I will show that mereological nihilism also is an interpretation of quantum mechanics that avoids the problems of other interpretations, such as the widely known, metaphysically generated, quantum paradoxes of quantum physics, which ironically are typically accepted as facts about reality. I will also show why it is very surprising that mereological nihilism is not a widely held theory, and not the premier theory in philosophy. (shrink)

Inspired by Cantor's Theorem (CT), orthodoxy takes infinities to come in different sizes. The orthodox view has had enormous influence in mathematics, philosophy, and science. We will defend the contrary view---Countablism---according to which, necessarily, every infinite collection (set or plurality) is countable. We first argue that the potentialist or modal strategy for treating Russell's Paradox, first proposed by Parsons (2000) and developed by Linnebo (2010, 2013) and Linnebo and Shapiro (2019), should also be applied to CT, in a way that (...) vindicates Countabilism. Our discussion dovetails with recent independently developed treatments of CT in Meadows (2015), Pruss (2020), and Scambler (2021), aimed at establishing the mathematical viability, and therefore epistemic possibility, of Countabilism. Unlike these authors, our goal isn't to vindicate the mathematical underpinnings of Countabilism. Rather, we aim to argue that, given that Countabilism is mathematically viable, Countabilism should moreover be regarded as true. After clarifying the modal content of Countabilism, we canvas some of Countabilism's many positive implications, including that Countabilism provides the best account of the pervasive independence phenomena in set theory, and that Countabilism has the power to defuse several persistent puzzles and paradoxes found in physics and metaphysics. We conclude that in light of its theoretical and explanatory advantages, Countabilism is more likely true than not. (shrink)

Deux choses sont en contact s'il n'y a rien entre elles (ni volume, ni ligne, ni point) et qu'elles ne se chevauchent pas (en un volume, un ligne ou un point). Le contact est la limite de proximité des choses : si deux choses sont en contact, deux autres choses ne peuvent être pas être plus près l'une de l'autre sans se pénétrer.

A critical survey of the fundamental philosophical issues in the logic and formal ontology of space, with special emphasis on the interplay between mereology (the theory of parthood relations), topology (broadly understood as a theory of qualitative spatial relations such as continuity and contiguity), and the theory of spatial location proper.