In this paper, I critically discuss recent work on the role that the principle of tolerance plays in Rudolf Carnap's philosophy. Specifically, I consider how two prominent interpretations of Carnap's principle of tolerance can be used to argue for Carnap's anti-metaphysical views. I then argue that there are serious problems with these arguments, and I diagnose those problems as resulting, in part, from a tension between competing goals of Carnap's philosophical project.

This paper aims to provide hyperintensional foundations for mathematical platonism. I examine Hale and Wright's (2009) objections to the merits and need, in the defense of mathematical platonism and its epistemology, of the thesis of Necessitism. In response to Hale and Wright's objections to the role of epistemic and metaphysical modalities in providing justification for both the truth of abstraction principles and the success of mathematical predicate reference, I examine the Necessitist commitments of the abundant conception of properties endorsed by (...) Hale and Wright and examined in Hale (2013), and demonstrate how a two-dimensional approach to the epistemology of mathematics is consistent with Hale and Wright's notion of there being non-evidential epistemic entitlement rationally to trust that abstraction principles are true. A choice point that I flag is that between availing of intensional or hyperintensional semantics. The hyperintensional semantic approach that I advance is a topic-sensitive epistemic two-dimensional truthmaker semantics. I countenance a hyperintensional semantics for novel epistemic abstractionist modalities. I suggest that observational type theory can be applied to first-order abstraction principles in order to make abstraction principles recursively enumerable. Epistemic and metaphysical states and possibilities may thus be shown to play a constitutive role in vindicating the reality of mathematical objects and truth, and in providing a conceivability-based route to the truth of abstraction principles as well as other axioms and propositions in mathematics. (shrink)

Some platonists truly agonize over the ontological commitments which their platonism demands of them. Peter van Inwagen, for example, confesses candidly,I am happy to admit that I am uneasy about believing in the existence of ‘causally irrelevant’ objects. The fact that abstract objects, if they exist, can be neither causes or [sic] effects is one of the many features of abstract objects that make nominalism so attractive. I should very much like to be a nominalist, but I don't see how (...) to be one …. (shrink)

The essays in this volume concern the points of intersection between analytic philosophy and the philosophy of the exact sciences. More precisely, it concern connections between knowledge in mathematics and the exact sciences, on the one hand, and the conceptual foundations of knowledge in general. Its guiding idea is that, in contemporary philosophy of science, there are profound problems of theoretical interpretation-- problems that transcend both the methodological concerns of general philosophy of science, and the technical concerns of philosophers of (...) particular sciences. A fruitful approach to these problems combines the study of scientific detail with the kind of conceptual analysis that is characteristic of the modern analytic tradition. Such an approach is shared by these contributors: some primarily known as analytic philosophers, some as philosophers of science, but all deeply aware that the problems of analysis and interpretation link these fields together. (shrink)

We face reality presented with the data of conscious experience and nothing else. The project of early modern philosophy was to build a complete theory of the world from this starting point, with no cheating. Crucial to this starting point is the data of conscious sensory experience – sense data. Attempts to avoid this project often argue that the very idea of sense data is confused. But the sense-data way of talking, the sense-data language, can be freed from every blemish (...) using ideas from contemporary metaontology. We can adopt a sense-data framework that vindicates the traditional claims of sense-data theories and leads to plausible theories of perception and color. We can, we should, and in a sense, we must. Yet when we do, we face the traditional problem of external world skepticism, head-on. The real challenge of skepticism is forced upon us; it cannot honestly be avoided using externalist tricks, burden of proof shifting, or other razzle dazzle. But the challenge can be met: we are rational to posit the external world as the best explanation of the many synchronic and diachronic patterns over our sense-data. This paper argues for all of these points and ends with a plea for analytic empiricism – a traditional sense-data version of empiricism that uses all of the tools of analytic philosophy while avoiding the more questionable doctrines of the Vienna Circle (phenomenalism, verificationism). Analytic empiricism is our last best hope for completing the great philosophical project of early modern philosophy. (shrink)

Though the divide between reason-based and causal-explanatory approaches in psychiatry and psychopathology is old and deeply rooted, current trends involving multi-factorial explanatory models and evidence-based approaches to interpersonal psychotherapy, show that it has already been implicitly bridged. These trends require a philosophical reconsideration of how reasons can be causes. This paper contributes to that trajectory by arguing that Donald Davidson’s classic paradigm of 1963 is still a valid option.

In this paper, I distinguish between two possible versions of Amie Thomasson’s easy ontology project that differ in virtue of positing atomic or holistic application conditions, and evaluate the strengths of a holistic version over a non-holistic version. In particular, I argue that neither of the recently identified regress or circularity problems are troublesome for the supporter of easy ontology if they adopt a holistic account of application conditions. This is not intended to be a defence of easy ontology from (...) all possible objections, but rather to compare holistic and non-holistic versions of the view. This discussion is also significant in that it serves to highlight two distinct forms of easy ontology, which, I argue, need to be distinguished when assessing the merits of the easy approach in future work. (shrink)

Abstract:Certain advocates of the so-called “neo-logicist” movement in the philosophy of mathematics identify themselves as “neo-Fregeans” (e.g., Hale and Wright), presenting an updated and revised version of Frege’s form of logicism. Russell’s form of logicism is scarcely discussed in this literature and, when it is, often dismissed as not really logicism at all (in light of its assumption of axioms of infinity, reducibility and so on). In this paper I have three aims: firstly, to identify more clearly the primary meta-ontological (...) and methodological differences between Russell’s logicism and the more recent forms; secondly, to argue that Russell’s form of logicism offers more elegant and satisfactory solutions to a variety of problems that continue to plague the neo-logicist movement (the bad company objection, the embarrassment of richness objection, worries about a bloated ontology, etc.); thirdly, to argue that neo-Russellian forms of logicism remain viable positions for current philosophers of mathematics. (shrink)

What is the source of logical and mathematical truth? This book revitalizes conventionalism as an answer to this question. Conventionalism takes logical and mathematical truth to have their source in linguistic conventions. This was an extremely popular view in the early 20th century, but it was never worked out in detail and is now almost universally rejected in mainstream philosophical circles. Shadows of Syntax is the first book-length treatment and defense of a combined conventionalist theory of logic and mathematics. It (...) argues that our conventions, in the form of syntactic rules of language use, are perfectly suited to explain the truth, necessity, and a priority of logical and mathematical claims, as well as our logical and mathematical knowledge. (shrink)

This dissertation concerns the foundations of epistemic modality. I examine the nature of epistemic modality, when the modal operator is interpreted as concerning both apriority and conceivability, as well as states of knowledge and belief. The dissertation demonstrates how phenomenal consciousness and gradational possible-worlds models in Bayesian perceptual psychology relate to epistemic modal space. The dissertation demonstrates, then, how epistemic modality relates to the computational theory of mind; metaphysical modality; deontic modality; logical modality; the types of mathematical modality; to the (...) epistemic status of undecidable propositions and abstraction principles in the philosophy of mathematics; to the apriori-aposteriori distinction; to the modal profile of rational propositional intuition; and to the types of intention, when the latter is interpreted as a modal mental state. Examining the nature of epistemic logic itself, I develop a novel approach to conditions of self-knowledge in the setting of the modal μ-calculus, as well as novel epistemicist solutions to Curry's, the liar, and the knowability paradoxes. Solutions to previously intransigent issues concerning the first-person concept; the distinction between fundamental and derivative truths; and the unity of intention and its role in decision theory, are developed along the way. (shrink)

Here is Frege in Foundations of Arithmetic, § 64:The judgment 'Line a is parallel to line b', in symbols: ab, can be taken as an identity. If we do this, we obtain the concept of direction, and say: 'The direction of line a is equal to the direction of line b.' Thus we replace the symbol by the more generic symbol =, through removing what is specific in the content of the former and dividing it between a and b. We (...) carve up the content in a way different from the original way, and this yields us a new concept.Something important is going on in this passage. But at the same time it borders on incoherent. For Frege is saying at least the following:'dir(a ) = dir(b )' has the same content as 'ab'reflecting on that .. (shrink)

Thomas Scanlon and Derek Parfit have recently defended a meta-ethical view that is supposed to satisfy realistic intuitions about morality, without the metaphysical implications that many find hard to accept in other realist views. Both philosophers argue that truths in the normative domain do not have ontological implications, while truths in the scientific domain presuppose a metaphysical reality. What distinguishes Scanlon and Parfit’s approach from other realistic meta-ethical theories is that they maintain that normative entities exist in a way that (...) is different from (some) non-normative entities. Moreover, they think that this view about the way normative entities exist helps to answer the metaphysical worries that are often thought to plague non-naturalism. To make sense of this idea, I develop their view as a version of alethic pluralism: the position that there is more than one truth property. I argue, however, that when their view is developed in this way it fails to satisfy realistic intuitions about morality. This shows that on a plausible and initially promising reading of what it takes for a normative entity to exist in a way that is different from non-normative entities, Parfit’s and Scanlon’s non-metaphysical moral realism fails to be more realistic than contemporary versions of anti-realism. (shrink)

This paper defends the view that ontological questions (properly understood) are easy—too easy, in fact, to be subjects of substantive and distinctively philosophical debates. They are easy, roughly, in the sense that they may be resolved straightforwardly—generally by a combination of conceptual and empirical enquiries. After briefly outlining the view and some of its virtues, I turn to examine two central lines of objection. The first is that this ‘easy’ approach is itself committed to substantive ontological views, including an implausibly (...) permissive ontology. The second is that it, like neo-Fregean views, relies on transformation rules that are questionable on both logical and ontological grounds. Ultimately, I will argue, the easy view is not easily assailed by either of these routes, and so remains (thus far) a tenable and attractive approach. (shrink)

Minimalism and Trivialism are two recent forms of lightweight Platonism in the philosophy of mathematics: Minimalism is the view that mathematical objects arethinin the sense that “very little is required for their existence”, whereas Trivialism is the view that mathematical statements have trivial truth‐conditions, that is, that “nothing is required of the world in order for those conditions to be satisfied”. In order to clarify the relation between the mathematical and the non‐mathematical domain that these views envisage, it has recently (...) been proposed that both Linnebo's notion of sufficiency and Rayo's “just is”‐operator can, or even should, be interpreted in terms of metaphysicalgrounding. This interpretation makes Minimalism and Trivialism akin to Aristotelianism in the philosophy of mathematics, according to which mathematical entities depend for their existence and their properties on non‐mathematical ones. In this paper we raise a general objection to this interpretation. We highlight a tension – a “Big Picture” Problem – between the metaphysical picture underlying both Minimalism and Trivialism, on the one side, and the metaphysics of Platonism and Aristotelianism on the other. We then consider various ways in which Linnebo and Rayo could respond. We finally argue that Minimalism and Trivialism are closer to Aristotelianism than to Platonism; however, even though these positions are not forms of traditional Platonism, they are not standard forms of Aristotelianism either. (shrink)

The paper argues that no second order theory is ontologically commited to anything beyond what its individual variables range over.

Can there be objects that are ‘thin’ in the sense that very little is required for their existence? A number of philosophers have thought so. For instance, many Fregeans believe it suffices for the existence of directions that there be lines standing in the relation of parallelism; other philosophers believe it suffices for a mathematical theory to have a model that the theory be coherent. This article explains the appeal of thin objects, discusses the three most important strategies for articulating (...) and defending the idea of such objects, and outlines some problems that these strategies face. (shrink)

In (2001), (2003), and elsewhere, Ted Sider presents two arguments concerning the existential quantifier which are justly central to the recent discussion of metaontology. What we will call Sider's indeterminacy argument is an attempted reductio of the suggestion that the existential quantifier might be semantically indeterminate. What we will call Sider's naturalness argument is an argument for the claim that the semantic value of the existential quantifier is the most eligible existence-like meaning there is, à la David Lewis' eligibility theory (...) of meaning. We will argue that these arguments cannot be jointly maintained: Sider must give up at least one. Before arguing this, we will present Sider's two arguments in a bit more detail, and discuss their relationship. A few remarks on the broader significance of our conclusions are in order at the outset. One may think that since one successful argument for a given conclusion is sufficient the point that Sider's arguments cannot both work is purely academic. But we think that Sider's two arguments at bottom reflect different ways of thinking about metaphysics. Moreover, we think that it is only the naturalness argument that promises to deliver all that Sider wants when it comes to metaontology, and it is only the indeterminacy argument that promises to deliver all that Sider wants when it comes to ontology. (shrink)

In his paper in the same volume, Sider argues that, of maximalism and quantifier variance, the latter promises to let us make better sense of neo-Fregeanism. I argue that neo-Fregeans should, and seemingly do, reject quantifier variance. If they must choose between these two options, they should choose maximalism.

Quantifier variance faces a number of difficulties. In this paper we first formulate the view as holding that the meanings of the quantifiers may vary, and that languages using different quantifiers may be charitably translated into each other. We then object to the view on the basis of four claims: (i) quantifiers cannot vary their meaning extensionally by changing the domain of quantification; (ii) quantifiers cannot vary their meaning intensionally without collapsing into logical pluralism; (iii) quantifier variance is not an (...) ontological doctrine; (iv) quantifier variance is not compatible with charitable translation and as such is internally inconsistent. In light of these troubles, we recommend the dissolution of quantifier variance and suggest that the view be laid to rest. (shrink)

In his recent book, Daniel Korman contrasts ontological conservatives with permissivists and eliminativists about ontology. Roughly speaking, conservatives admit the existence of ‘ordinary objects' like trees, dogs, and snowballs, but deny the existence of ‘extraordinary objects', like composites of trees and dogs. Eliminativists, on the other hand, deny many or all ordinary objects, while permissivists accept both ordinary and extraordinary objects. Our aim in this paper is to outline some of our reasons for being drawn to permissivism, as well as (...) some of our misgivings about conservative metaphysics. In the first section, we discuss a tempting epistemic line of argument against conservatism. This isn’t a line of argument we find especially promising. Our most basic complaint against conservatism is not that conservatism has poor epistemic standing even if true, but instead that conservatism is weird. We develop this thought in the second part of the paper. In the final section we discuss some larger methodological issues about the project of ontology. (shrink)

Radically permissive ontologies like mereological universalism and material plenitude are typically motivated by concerns about arbitrariness or anthropocentrism: it would be objectionably arbitrary, the thought goes, to countenance only those objects that we ordinarily take there to be. Despite the prevalence of this idea, it isn't at all clear what it is for a theory to be “objectionably arbitrary,” or what follows from a commitment to avoiding arbitrariness in metaphysics. This paper aims to clarify both questions, and examines whether arguments (...) from arbitrariness really are the proper foundations for one or both varieties of ontological permissivism. I argue that these considerations (even when made more precise) are far less successful at motivating radical forms of permissivism than we often take them to be. To do better, permissivists must either supply a much more developed metaphysics of material objects, or a controversial (but tempting) conception of what we're doing when we do metaphysics. (shrink)

Neo-Fregeanism is a family of positions in the philosophy of mathematics that combines a certain type of platonism about mathematical abstracta with a certain type of logicism about the foundations and epistemology of mathematics. This paper addresses the following question: what sort of theory of reference can/should NF be committed to? The theory of reference I propose for NF comes in two parts. First, an alethic account of referential success: the fact that a term ‘a’ succeeds in referring to something (...) depends on facts about truth. Second, a deflationary account of referential specification: given that ‘a’ refers to something, the fact that ‘a’ refers to b specifically follows from the disquotational schema for reference together with the fact that b = a. In the first section of the paper I argue that NF should be committed to the first part of this theory. This a point on which there is already agreement. The bulk of the paper is therefore devoted to arguing that NF should be committed to the second part, given that it is committed to the first part. I close the paper by indicating some significant implications and a possible problem for this theory of reference. (shrink)

Oystein Linnebo's book Thin Objects is partly devoted to defending the view that some objects are “thin” in that their existence does not impose any substantive demands on the world. In this paper, I discuss the concern that the defense relies on there being entities that serve as the referents of predicates. Linnebo thus seems to assume the thinness of those entities. In the course of my discussion, I also discuss what Linnebo says about the role of criteria of identity (...) in his discussion of reference and existence. (shrink)

A central element in neo-Fregean philosophy of mathematics is the focus on abstraction principles, and the use of abstraction principles to ground various areas of mathematics. But as is well known, not all abstraction principles are in good standing. Various proposals for singling out the acceptable abstraction principles have been presented. Here I investigate what philosophical underpinnings can be provided for these proposals; specifically, underpinnings that fit the neo-Fregean's general outlook. Among the philosophical ideas I consider are: general views on (...) a priori justification; the idea of abstraction as reconceptualization, the idea that truth is prior to reference in the sense associated with Frege's context principle; and various broadly relativistic views. The conclusions are by and large negative. (shrink)

Much contemporary ontological inquiry takes place within the so-called ‘Quinean tradition’ but, given that some aspects of Quine’s project have been widely abandoned even by those who consider themselves Quineans, it is unclear what this amounts to. Fortunately recent work in metaontology has produced two relevant results here: a clearer characterisation of the metaontology uniting the aforementioned Quineans, most notably undertaken by Peter van Inwagen, and a raft of criticisms of that metaontology. In this paper I critique van Inwagen’s Quinean (...) metaontology, finding that certain challenges, supplemented by pressure to reflect more closely Quine’s work, should drive Quineans to adopt a stronger metaontology incorporating more of Quine’s radical views. I conclude that while van Inwagen’s Quineanism is problematic there are prospects for a viable, more wholeheartedly Quinean, metaontology. (shrink)

Several recent discussions of metaphysics disavow existence-questions, claiming that they are metaphysically uninteresting because trivially settled in the affirmative by Moorean facts. This is often given as a reason to focus metaphysical debate instead on questions of grounding. I argue that the strategy employed to undermine existence-questions fails against its usual target: Quineanism. The Quinean can protest that the formulation given of their position is a straw man: properly understood, as a project of explication, Quinean metaphysics does not counsel us (...) to choose between obvious ordinary-language claims and absurd revisionist claims, even if appeal to Moorean facts is permitted. (shrink)

Much recent work in metaontology challenges the so-called ‘Quinean tradition’ in metaphysics. Especially prominently, Amie Thomasson argues for a highly permissive ontology over ontologies which eliminate many entities. I am concerned with disputing not her ontological claim, but the methodology behind her rejection of eliminativism – I focus on ordinary objects. Thomasson thinks that by endorsing the Quinean criterion of ontological commitment eliminativism goes wrong; a theory eschewing quantification over a kind may nonetheless be committed to its existence. I argue (...) that, contrary to Thomasson's claims, we should retain the Quinean criterion. Her arguments show that many eliminativist positions are flawed, but their flaws lie elsewhere: the Quinean criterion is innocent. Showing why reveals the importance of pragmatism in ontology. In §1 I compare Thomasson's account and the eliminativist views to which it stands in opposition. In §2 I re-construct Thomasson's reasons for rejecting the Quinean criterion. In §3 I defend the Quinean criterion, showing that the eliminativists’ flaws are not consequences of applying the Quinean criterion, before explaining the criterion's importance when properly understood. I conclude that Thomasson, though right to criticise the methodology of ordinary-object eliminativists, is wrong to identify the Quinean criterion as the source of their mistake. (shrink)

The syntactic priority thesis (henceforth SP) asserts that the truth of appropriate sentential contexts containing what are, by syntactic criteria, singular terms, is sufficient to justify the attribution of objectual reference to such terms (Wright, 1983, 24). One consequence that the neo-Fregean draws from SP is that it is through an analysis of the syntactic structure of true statements that 'ontological questions are to be understood and settled' (Wright, 1983, 25). Despite the significant literature on SP, little consideration has been (...) given to this bold meta-ontological claim.1 My concern here is accordingly not with specific applications of SP to debates in the philosophy of mathematics, but rather with the .. (shrink)

What are the ontological commitments of a sentence? In this paper I offer an answer from the perspective of the truthmaker theorist that contrasts with the familiar Quinean criterion. I detail some of the benefits of thinking of things this way: they include making the composition debate tractable without appealing to a neo-Carnapian metaontology, making sense of neo-Fregeanism, and dispensing with some otherwise recalcitrant necessary connections.

According to Hume’s principle, a sentence of the form ⌜The number of Fs = the number of Gs⌝ is true if and only if the Fs are bijectively correlatable to the Gs. Neo-Fregeans maintain that this principle provides an implicit definition of the notion of cardinal number that vindicates a platonist construal of such numerical equations. Based on a clarification of the explanatory status of Hume’s principle, I will provide an argument in favour of a nominalist construal of numerical equations. (...) The neo-Fregean objections to such a construal will be examined and rejected. And the implications of the nominalist construal for the use of numerals and for the understanding of ontological questions for the existence of numbers will be spelled out. (shrink)

This paper aims to better motivate the naturalization of metaphysics by identifying and criticizing a class of theories I call ’free range metaphysics’. I argue that free range metaphysics is epistemically inadequate because the constraints on its content—consistency, simplicity, intuitive plausibility, and explanatory power—are insufficiently robust and justificatory. However, since free range metaphysics yields clarity-conducive techniques, incubates science, and produces conceptual and formal tools useful for scientifically engaged philosophy, I do not recommend its discontinuation. I do recommend, however, ending the (...) discipline’s bad faith. That is, I urge that free range metaphysics not be taken to have fully satisfactory epistemic credentials over and above its pragmatic ones. (shrink)

There are two doctrines for which Quine is particularly well known: the doctrine of ontological commitment and the inscrutability thesis—the thesis that reference and quantification are inscrutable. At first glance, the two doctrines are squarely at odds. If there is no fact of the matter as to what our expressions refer to, then it would appear that no determinate commitments can be read off of our best theories. We argue here that the appearance of a clash between the two doctrines (...) is illusory. The reason that there is no real conflict is not simply that in determining our theories’ ontological commitments we naturally rely on our home language but also (and more importantly) that ontological commitment is not intimately tied to objectual quantification and a reference-first approach to language. Or so we will argue. We conclude with a new inscrutability argument which rests on the observation that the notion of objectual quantification, when properly cashed out, deflates. (shrink)

In a number of recent publications Thomasson has defended a deflationary approach to ontological disputes, according to which ontological disputes are relatively easy to settle, by either conceptual analysis, or conceptual analysis in conjunction with empirical investigation. Thomasson’s “easy” approach to ontology is intended to derail many prominent ontological disputes. In this paper I present an objection to Thomasson’s approach to ontology. Thomasson’s approach to existence assertions means that she is committed to the view that application conditions associated with any (...) term “K” with non-trivial application conditions must refer to the existence of things other than Ks. Given other components of her meta-ontological scheme, this leads to either an infinite regress or circularity of application conditions, both of which seem objectionable. Accordingly, some part of Thomasson’s meta-ontological scheme should be modified or abandoned. (shrink)

My focus here will be Rudolf Carnap’s views on ontology, as these are presented in the seminal “Empiricism, Semantics and Ontology” (1950). I will first describe how I think Carnap’s distinction between external and internal questions is best understood. Then I will turn to broader issues regarding Carnap’s views on ontology. With certain reservations, I will ascribe to Carnap an ontological pluralist position roughly similar to the positions of Eli Hirsch and the later Hilary Putnam. Then I turn to some (...) interrelated arguments against the pluralist view. The arguments are not demonstrative. Some possible escape routes for the pluralist are outlined. But I think the arguments constitute a formidable challenge. There should be serious doubt as to whether the pluralist view, as it emerges after discussion of these arguments, will be worth defending. Moreover, there is an alternative ontological view which equally well subserves the motivations underlying ontological pluralism. (shrink)

An encyclopedia entry which covers various revisionary conceptions of which macroscopic objects there are, and the puzzles and arguments that motivate these conceptions: sorites arguments, the argument from vagueness, the puzzles of material constitution, arguments against indeterminate identity, arguments from arbitrariness, debunking arguments, the overdetermination argument, and the problem of the many.

The basic question of ontology is “What exists?”. The basic question of metaontology is: are there objective answers to the basic question of ontology? Here ontological realists say yes, and ontological anti-realists say no. (Compare: The basic question of ethics is “What is right?”. The basic question of metaethics is: are there objective answers to the basic question of ethics? Here moral realists say yes, and moral anti-realists say no.) For example, the ontologist may ask: Do numbers exist? The Platonist (...) says yes, and the nominalist says no. The metaontologist may ask: is there an objective fact of the matter about whether numbers exist? The ontological realist says yes, and the ontological anti-realist says no. Likewise, the ontologist may ask: Given two distinct entities, when does a mereological sum of those entities exist? The universalist says always, while the nihilist says never. The metaontologist may ask: is there an objective fact of the matter about whether the mereological sum of two distinct entities exists? The ontological realist says yes, and the ontological anti-realist says no. Ontological realism is often traced to Quine (1948), who held that we can determine what exists by seeing which entities are endorsed by our best scientific theory of the world. In recent years, the practice of ontology has often presupposed an ever-stronger ontological realism, and strong versions of ontological realism have received explicit statements by Fine (this volume), Sider (2001; this volume), van Inwagen (1998; this volume), and others. (shrink)

Metaphysics is concerned with the foundations of reality. It asks questions about the nature of the world, such as: Aside from concrete objects, are there also abstract objects like numbers and properties? Does every event have a cause? What is the nature of possibility and necessity? When do several things make up a single bigger thing? Do the past and future exist? And so on. -/- Metametaphysics is concerned with the foundations of metaphysics. It asks: Do the questions of metaphysics (...) really have answers? If so, are these answers substantive or just a matter of how we use words? And what is the best procedure for arriving at them—common sense and conceptual analysis? Or assessing competing hypotheses with quasi-scientific criteria? -/- This volume gathers together sixteen new essays that are concerned with the semantics, epistemology, and methodology of metaphysics. My aim is to introduce these essays within a more general (and mildly opinionated) survey of contemporary challenges to metaphysics . (shrink)

This paper aims to vindicate the thesis that cognitive computational properties are abstract objects implemented in physical systems. I avail of the equivalence relations countenanced in Homotopy Type Theory, in order to specify an abstraction principle for epistemic intensions. The homotopic abstraction principle for epistemic intensions provides an epistemic conduit into our knowledge of intensions as abstract objects. I examine, then, how intensional functions in Epistemic Modal Algebra are deployed as core models in the philosophy of mind, Bayesian perceptual psychology, (...) and the program of natural language semantics in linguistics, and I argue that this provides abductive support for the truth of homotopic abstraction. Epistemic modality can thus be shown to be both a compelling and a materially adequate candidate for the fundamental structure of mental representational states, comprising a fragment of the Language of Thought. (shrink)

In this dissertation I examine the NeoFregean metaontology of mathematics. I try to clarify the relationship between what is sometimes called Priority Thesis and Platonism about mathematical entities. I then present three coherent ways in which one might endorse both these stances, also answering some possible objections. Finally I try to show which of these three ways is the most promising.

I am a realist of a metaphysical stripe. I believe in an immense realm of "modal" and "abstract" entities, of entities that are neither part of, nor stand in any causal relation to, the actual, concrete world. For starters: I believe in possible worlds and individuals; in propositions, properties, and relations (both abundantly and sparsely conceived); in mathematical objects and structures; and in sets (or classes) of whatever I believe in. Call these sorts of entity, and the reality they comprise, (...) metaphysical. In contrast, call the actual, concrete entities, and the reality they comprise, physical. Physical and metaphysical reality together comprise all that there is. In this paper, it is not my aim to defend realism about any particular metaphysical sort of entity. Rather, I ask quite generally whether and how any brand of realism about metaphysical sorts of entity could be justified? (shrink)

Neo-Fregeanism is a combination of two ideas: logicism, according to which arithmetic can be derived from logic plus definitions, and Platonism, according to which there are mathematical objects. Neo-Fregeans propose a new interpretation of Frege’s principles of abstraction and of the role of reconceptualization and implicit definition for the introduction of numbers into our ontology. I analyze the ontological implications of neo-Fregeanism, not only for mathematics, but for abstract entities in general. After briefly introducing some of the main elements of (...) neo-Fregeanism, I present two possible readings of its ontological implications and I argue that none of them gives the desired results. (shrink)