Disagreeing with most authors on vagueness, the author proposes a solution that he calls ‘three-valued semantic pluralism’ to the age-old sorites paradox. In essence, it is a three-valued semantics for a first-order vague language with identity with the additional suggestion that a vague language has more than one correct interpretation. Unlike the traditional three-valued approach to a vague language, three-valued semantic pluralism can accommodate the phenomenon of higher-order vagueness and the phenomenon of penumbral connection when equipped with ‘suitable conditionals’. The (...) author also shows that three-valued semantic pluralism is a natural consequence of a restricted form of the Tolerance principle ) and a few related ideas, and argues that ) is well-motivated by considerations about how we learn, teach, and use vague predicates. (shrink)

What sort of logic do we get if we adopt a supervaluational semantics for vagueness? As it turns out, the answer depends crucially on how the standard notion of validity as truth preservation is recasted. There are several ways of doing that within a supervaluational framework, the main alternative being between “global” construals (e.g., an argument is valid iff it preserves truth-under-all-precisifications) and “local” construals (an argument is valid iff, under all precisifications, it preserves truth). The former alternative is by (...) far more popular, but I argue in favor of the latter, for (i) it does not suffer from a number of serious objections, and (ii) it makes it possible to restore global validity as a defined notion. (shrink)

The basic philosophical controversy regarding ordinary objects is: Do tables and chairs, sticks and stones, exist? This paper aims to do two things: first, to explain why how this can be a controversy at all, and second, to explain why this controversy has arisen so late in the history of philosophy. Section 1 begins by discussing why the 'obvious' sensory evidence in favor of ordinary objects is not taken to be decisive. It goes on to review the standard arguments against (...) the existence of ordinary objects – including those based on problems with causal redundancy, parsimony, co-location, sorites arguments, and the special composition question. Section 2 goes on to address what it is about the contemporary approach to metaphysics that invites and sustains this kind of controversy, and helps make evident why debates about ordinary objects lead so readily to debates in metametaphysics about the nature of metaphysics itself. (shrink)

The problem of reconciling the philosophical denial of ontological vagueness with common-sense beliefs positing vague objects, properties and relations is addressed. This project arises for any view denying ontological vagueness but is especially pressing for transvaluationism, which claims that ontological vagueness is impossible. The idea that truth, for vague discourse and vague thought-content, is an indirect form of language-thought correspondence is invoked and applied. It is pointed out that supervaluationism provides one way, but not necessarily the only way, of implementing (...) the idea of indirect correspondence. (shrink)

In this paper we point out some interesting structural similarities between vagueness and moral dilemmas as well as between some of the proposed solutions to both problems. Moral dilemma involves a situation with opposed obligations that cannot all be satisfied. Transvaluationism as an approach to vagueness makes three claims concerning the nature of vagueness: (1) it involves incompatibility between mutually unsatisfiable requirements, (2) the underlying requirements retain their normative power even when they happen to be overruled, and (3) this incompatibility (...) turns out to be rather benign in practice. Given that transvaluationism is inspired by moral dilemmas, these claims are assessed in respect to them. Transvaluationism provides a smooth account of the mentioned claims concerning vagueness. Following a brief discussion of Sorensen’s views on moral dilemmas and conflict vagueness, we offer a model of moral pluralism accommodating structurally similar claims about the nature of moral conflict and moral dilemmas. (shrink)

This paper offers a rejoinder to an argument by Schiffer against semantic accounts of vagueness (typically relying on supervaluationist techniques) based on indirect discourse. The argument, as far as I know original with Schiffer, occurs in “Two Issues of Vagueness” (Schiffer 1998). It is not addressed at supervaluationism as such, but at the philosophical account of vagueness which typically relies on it. Supervaluationism is not by itself a theory, but a logical technique with several applications. In one such application, supervaluationism (...) serves to alleviate a tension between, on the one hand, the rejection of bivalence for some utterances which characterizes what I take to be the correct view on vagueness (vagueness as semantic indecision – ‘VSI’ henceforth –, to put it in the terms of a well-known defender of the view, David Lewis), and, on the other, well-established facts about the semantics of logical expressions. I will address Schiffer’s argument by putting forward some considerations on the concept of de re thoughts which I take to undermine it. These considerations are not ad hoc, but highly germane to VSI; or so I will try to show. (shrink)

. According to Horgans transvaluationist approach, the robustness that characterizes vague terms is inherently incoherent. He analyzes that robustness into two conceptual poles, individualistic and collectivistic, and ascribes the incoherence to the former. However, he claims vague terms remain useful nonetheless, because the collectivistic pole can be realized with a suitable non-classical logic and can quarantine the incoherence arising out of the individualistic pole. I argue, on the contrary, that the nonclassical logic fails to resolve the difficulty and that the (...) incoherence afflicts Horgans collectivistic pole as well, consequently invalidating the entire transvaluationist approach. An alternative, coherent conception of robustness is suggested. (shrink)

The philosophical account of vagueness I call "transvaluationism" makes three fundamental claims. First, vagueness is logically incoherent in a certain way: it essentially involves mutually unsatisfiable requirements that govern vague language, vague thought-content, and putative vague objects and properties. Second, vagueness in language and thought (i.e., semantic vagueness) is a genuine phenomenon despite possessing this form of incoherence—and is viable, legitimate, and indeed indispensable. Third, vagueness as a feature of objects, properties, or relations (i.e., ontological vagueness) is impossible, because of (...) the mutually unsatisfiable conditions that such putative items would have to meet. In this paper I set forth the core claims of transvaluationism in a way that acknowledges and explicitly addresses a challenging critique by Timothy Williamson of my prior attempts to articulate and defend this approach to vagueness. I sketch my favored approach to truth and ontological commitment, and I explain how it accommodates the impossibility of ontological vagueness. I argue that any approach to the logic and semantics of vagueness that both (i) eschews epistemicism and (ii) thoroughly avoids positing any arbitrary sharp boundaries (either first-order or higher-order) will have to be not an alternative to transvaluationism but an implementation of it. I sketch my reasons for repudiating epistemicism. I briefly describe my current thinking about how to accommodate intentional mental properties with vague content within an ontology that eschews ontological vagueness. And I revisit the idea, which played a key role in my earlier articulations of transvaluationism, that moral conflicts provide an illuminating model for understanding vagueness. (shrink)

We sketch the view we call contextual semantics. It asserts that truth is semantically correct affirmability under contextually variable semantic standards, that truth is frequently an indirect form of correspondence between thought/language and the world, and that many Quinean commitments are not genuine ontological commitments. We argue that contextualist semantics fits very naturally with the view that the pertinent semantic standards are particularist rather than being systematizable as exceptionless general principles.

This commentary is devoted to offer a rejoinder to an argument by Schiffer against semantic accounts of vagueness (typically relying on supervaluationist techniques) based on indirect discourse. A short sketch of the argument can be found on pp. 246-48 of ‘Vagueness and Partial Belief’ ; a more elaborated presentation occurs in “TWOIs sues of Vagueness”.

It is claimed to be a crucial advantage of supervaluationism over other theories of vagueness that it avoids any commitment to sharp boundaries. This thesis will challenge that claim and argue that almost all forms of supervaluationism are committed to infinitely sharp boundaries and that some of these boundaries are interesting enough to be problematic. I shall argue that only iterated supervaluationism can avoid any commitment to sharp boundaries, but on the other hand that is the model that Terrance Horgan (...) has recently argued is a form of transvaluationism and thus logically incoherent. I shall first argue that infinitely higher-order vagueness gives rise to an infinite number of boundaries. I will then argue that an infinite number of these boundaries are, in the case of the vague term ‘tall’, located over a finite range of heights. I will argue that because of this, these boundaries must be infinitely sharp. I shall argue that on every plausible non-iterated supervaluationist model, some such boundary will mark a sharp boundary between heights that would make someone ‘more tall than not tall’ and heights that would not. Finally I shall argue that this is the sort of interesting sharp boundary supervaluationism must not admit. (shrink)

The main purpose of this article is an analysis of the Continuity Argument, one of the most influential arguments upon which the moral condemnation of scientific and medical practices such as embryo research and experimentation, assisted reproduction, abortion, therapeutic cloning, etc. are based. I have firstly given a very brief account of the approach that attributes the status of marker event to fertilization, identifying the Continuity Argument between other argumentation. Further, I have tried to distinguish the three possible interpretations of (...) the notion of continuity assumed in the Continuity Argument, and to isolate the most persuasive formulation of Continuity Argument. Finally, I argue that even from the most convincing philosophical and scientific interpretation of the post-fertilization continuity, it does not follow: that fertilization is a necessary determinant of moral status; that fertilization is the most reasonable determinant of moral status. In short, this article has two goals: to show that this very argument does not entail the stance that the above mentioned practices are morally impermissible; to suggest that some pragmatic strategies which treat sorites-infected paradoxes could insure a philosophically and scientifically appropriate framework for an alternative approach. (shrink)