Traditionally, social entities (i.e., social properties, facts, kinds, groups, institutions, and structures) have not fallen within the purview of mainstream metaphysics. In this chapter, we consider whether the exclusion of social entities from mainstream metaphysics is philosophically warranted or if it instead rests on historical accident or bias. We examine three ways one might attempt to justify excluding social metaphysics from the domain of metaphysical inquiry and argue that each fails. Thus, we conclude that social entities are not justifiably excluded (...) from metaphysical inquiry. Finally, we ask how focusing on social entities could change the character of metaphysical inquiry. We suggest that starting from examples of social entities might lead metaphysicians to rethink the assumption that describing reality in terms of intrinsic, independent, and individualistic features is preferable to describing it in terms of relational, dependent, and non-individualistic features. (shrink)

Feminist metaphysics is guided by the insight that gender is socially constructed, yet the metaphysics behind social construction remains obscure. Barnes and Mikkola charge that current metaphysical frameworks—including my grounding framework—are hostile to feminist metaphysics. I argue that not only is a grounding framework hospitable to feminist metaphysics, but also that a grounding framework can help shed light on the metaphysics behind social construction. By treating social construction claims as grounding claims, the feminist metaphysician and the social ontologist both gain (...) a way to integrate social construction claims into a general metaphysics, while accounting for the inferential connections between social construction and attendant notions such as dependence and explanation. So I conclude that a grounding framework can be helpful for feminist metaphysics and social ontology. (shrink)

Philosophy and Phenomenological Research, Volume 99, Issue 3, Page 749-767, November 2019.

Critical social ontology is any study of social ontology that is done in order to critique ideology or end social injustice. The goal of this paper is to outline what I call the fundamentality approach to critical social ontology. On the fundamentality approach, social ontologists are in the business of distinguishing between appearances and (fundamental) reality. Social reality is often obscured by the acceptance of ideology, where an ideology is a distorted system of beliefs that leads people to promote or (...) accept widespread social injustices. Social reality is also obscured in cases where ordinary thought and language simply is not perspicuous enough to represent the social objects, kinds, and structures that are central to understanding social injustice. In both cases, I argue that the critical social ontologist will benefit from using the tools and concepts of fundamental metaphysics. (shrink)

The social world contains institutions, groups, objects, and more. This essay explores a puzzle about the essences of social items. There is widespread consensus against social essences because of problematic presuppositions often made about them. But it is argued that essence can be freed from these presuppositions and their problems. Even so, a puzzle still arises. In a Platonic spirit, essences in general seem detached from the world. In an Aristotelian spirit, social essences in particular seem embedded in the world. (...) The puzzle is that these inclinations are individually plausible but jointly incompatible. The essay has four aims: to clarify and refine the puzzle; to explore the puzzle's implications for essence in general and for social essences in particular; to illustrate the fruitfulness of the general distinction between detached and embedded; and to develop this distinction to sketch a novel solution to the puzzle. (shrink)

Just as contemporary metaphysics, in general, is marked by an interest in ground, contemporary social metaphysics, in particular, is marked by an interest in social construction. It’s no surprise, then, that some contemporary metaphysicians have come to understand social construction in terms of ground. In this paper, I argue that this is a mistake. In particular, I argue that any otherwise plausible account of construction as ground is objectionably revisionary. First, I discuss an argument for the view that construction is (...) ground that is endorsed by its proponents, and identify its weaknesses. I then consider, and dispense with, different versions of the view that construction is ground, and argue that these either overgeneralize, undergeneralize, or both. After responding to the objection that my arguments presuppose monism with respect to construction, I conclude that though ground is relevant to construction, extant ground-theoretic accounts of its relevance fail to capture it. (shrink)

The relationship between feminism and metaphysics has historically been strained. Metaphysics has until recently remained dismissive of feminist insights, and many feminist philosophers have been deeply skeptical about any value that metaphysics might have when thinking about advancing gender justice. Nevertheless, feminist philosophers have in recent years increasingly taken up explicitly metaphysical investigations. Such feminist investigations have expanded the scope of metaphysics in holding that metaphysical tools can help advance debates on topics outside of traditional metaphysical inquiry. Moreover, feminist philosophers (...) typically bring new methodological insights to bear on traditional ways of doing philosophy. Feminist metaphysicians have also recently begun interrogating the methods of metaphysics and they have raised questions about what metaphysics as a discipline is in the business of doing. In discussing such methodological issues, Elizabeth Barnes has recently argued that some prevalent conceptions of metaphysics rule out feminist metaphysics from the start and render it impossible. This is bad news for self-proclaimed feminist metaphysicians in suggesting that they are mistaken about the metaphysical status of their work. With this worry in mind, the paper asks: how does feminist metaphysics fare relative to ‘mainstream’ metaphysics? More specifically, it explores how feminist and ‘mainstream’ debates intersect, on what grounds do they come apart, and whether feminist metaphysics qualifies as metaphysics ‘proper’. (shrink)

Over the past few decades, feminist philosophy has become recognised as a philosophical sub-discipline in its own right. Among the ‘core’ areas of philosophy, metaphysics has nonetheless until relatively recently remained largely dismissive of it. Metaphysics typically investigates the basic structure of reality and its nature. It examines reality's putative building blocks and inherent structure supposedly ‘out there’ with the view to uncovering and elucidating that structure. For this task, feminist insights appear simply irrelevant. Moreover, the value-neutrality of metaphysics seems (...) prima facie incompatible with feminism's explicitly normative stance in that feminist philosophy involves advocacy: speaking on behalf of some group on political grounds. The prospects of feminist metaphysics thus look grim. Nonetheless, feminist philosophers have in recent years increasingly taken up explicitly metaphysical investigations. The basic ideas behind such investigations can be summed up as follows: feminist metaphysics is about negotiating the natural and going beyond the fundamental. In so doing, feminist investigations have expanded the scope of metaphysics. Further, feminist philosophers typically bring new methodological insights to bear on traditional ways of doing philosophy. With this in mind, the article considers the following questions: when thinking about philosophical methodology, how does feminist metaphysics fare relative to ‘mainstream’ metaphysics? More specifically, is feminism's political advocacy inconsistent with apparent objectivity that some prominent contemporary versions of metaphysics are committed to? (shrink)

This article outlines a program of ethnoontology that brings together empirical research in the ethnosciences with ontological debates in philosophy. First, we survey empirical evidence from heterogeneous cultural contexts and disciplines. Second, we propose a model of cross‐cultural relations between ontologies beyond a simple divide between universalist and relativist models. Third, we argue for an integrative model of ontology building that synthesizes insights from different fields such as biological taxonomy, cognitive science, cultural anthropology, and political ecology. We conclude by arguing (...) that a program of ethnoontology provides philosophers both with insights about traditional issues such as debates about natural kinds and with novel strategies for connecting philosophy with pressing global issues such as the conservation of local environments and the self‐determination of Indigenous communities. (shrink)

I will argue that those thinking about conceptual engineering should think more about ways of believing. When we talk about what someone “believes”, we could be talking about how they are inclined to act, or what they have put forth as their position on a matter, or what gives rise to a feeling of endorsement when they reflect on the matter. If we further recognize that the contents of our beliefs are at least sometimes framed in certain concepts and that (...) projects of conceptual engineering at least sometimes aim to change our beliefs by changing the concepts they are framed in, the question arises: which beliefs does conceptual engineering target? Is it always “belief” in the same sense? I will argue that it is not, using examples from feminist and mainstream metaphysics. Suppose that revisionary ontologists call on us to eliminate the non-joint-carving concept TABLE from our beliefs about the world. They then plausibly have in mind only “belief” in the sense of practically detached reflective assent: they want the concept eliminated from the content of such assent. On the other hand, when feminist metaphysicians of gender call on us to ameliorate the ethically problematic concept WOMAN, they target our “beliefs” in a sense that encompasses both the content of our everyday observations and experiences and what might be called practically engaged reflective assent; but they do not target the practically detached assent. (shrink)

The aim of this paper is to bring recent work on metaphysical grounding to bear on the phenomenon of social construction. It is argued that grounding can be used to analyze social construction and that the grounding framework is helpful for articulating various claims and commitments of social constructionists, especially about social identities, e.g., gender and race. The paper also responds to a number of objections that have been leveled against the application of grounding to social construction from Elizabeth Barnes, (...) Mari Mikkola, and Jessica Wilson. (shrink)

The goal of this paper is to make headway on a metaphysics of social construction. In recent work, I’ve argued that social construction should be understood in terms of metaphysical grounding. However, I agree with grounding skeptics like Wilson that bare claims about what grounds what are insufficient for capturing, with fine enough grain, metaphysical dependence structures. To that end, I develop a view on which the social construction of human social kinds is a kind of realization relation. Social kinds, (...) I argue, are multiply realizable kinds. I depart from the Wilson by further arguing that an appeal to grounding is not otiose when it comes to social construction. Social construction, I claim, belongs to the “big-G” Grounding genus, but it is the specific “small-g” relation of realization at work in cases of human kind social construction. (shrink)

This paper explores the issue whether feminism needs a metaphysical grounding, and if so, what form that might take to effectively take account of and support the socio-political demands of feminism; addressing these demands I further propose will also contribute to the resolution of other social concerns. Social constructionism is regularly invoked by feminists and other political activists who argue that social injustices are justified and sustained through hidden structures which oppress some while privileging others. Some feminists (Haslanger and Sveinsdóttir, (...) Feminist metaphysics. In E. N. Zalta (Ed.), Stanford encyclopedia of philosophy. Stanford: Stanford University, 2011) argue that the constructs appealed to in social constructivism are real but not metaphysically fundamental because they are contingent. And this is exactly the crux of the problem—is it possible to sustain an engaged feminist socio-political critique for which contingency is central (i.e., that things could be otherwise) and at the same time retain some kind of metaphysical grounding. Without metaphysical grounding it has been argued, the feminist project may be rendered nonsubstantive (Sider, Substantivity in feminist metaphysics. Philosophical Studies, 174(2017), 2467–2478, 2017). There has been much debate around this issue and Sider (as an exemplar of the points under contention) nuances the claims expressed in his earlier writings (Sider, Writing the book of the world. Oxford: Clarendon Press, 2011) and later presents a more qualified account (Sider, Substantivity in feminist metaphysics. Philosophical Studies, 174(2017), 2467–2478, 2017). Nonetheless, I propose the critiques and defences offered by the various parties continue to depend on certain erroneous assumptions and frameworks that are challengeable. I argue that fundamentality as presented in many of these current accounts, which are underpinned by the explicit or implicit ontologies of monism and dualism and argued for in purely rationalist terms which conceive of subjects as primarily reason-responding agents, reveal basic irresolvable problems. I propose that addressing these concerns will be possible through an enactivist account which, following phenomenology, advances an ontology of interdependence and reconceives the subject as first and foremost an organism immersed in a meaningful world as opposed to a primarily reason-responding agent. Enactivism is thus, I will argue, able to legitimize feminist socio-political critiques by offering a non-reductive grounding in which not only are contingency and fundamentality reconciled, but in which fundamentality is in fact defined by radical contingency. My paper proceeds in dialogue with feminists generally addressing this ‘metaphysical turn’ in feminism and specifically with Sally Haslanger and Mari Mikkola. (shrink)

This paper takes as its point of departure Merleau-Ponty’s assertion: “everything will have to begin again, in politics as well as in philosophy”. In pursuing his later work, Merleau-Ponty signalled the need for a reconfiguration of his philosophical vision, so it was no longer caught in Cartesianism and the philosophy of consciousness. This required a turn towards ontology through which he consolidated two key ideas: firstly, a pervasive interdependence articulated in his reversibility thesis and the ontology of ‘flesh’; secondly, a (...) radical contingency at the heart of existence. This paper interrogates the political implications of these ideas, and specifically regarding humanism and human progress. Relatedly, I address the question – how might recognitions of ontological interdependence and radical contingency support a flourishing democracy? Merleau-Ponty’s early political work concerned the issues of his day – Nazism, Marxism and the status of humanism – and did not engage extensively with these emerging onto-political concerns. Nonetheless, there are indicative reflections in the writings and interviews; the political implications of his ontological interrogations become more thematic in the later works. There is no rupture between the earlier and later works regarding his philosophical vision, although he later distanced himself from Marxism with revelations of the gulags under Stalin and the Korean War. The overarching claim of this paper – we need to rethink politics from the ground up beginning with ontology; ontology is political and the political is intrinsically ontologically informed. Getting the ontology ‘right’ is a matter of discovery and not theory choice. (shrink)

ABSTRACTThe central hypothesis of this paper is that the phenomenology of Merleau-Ponty offers significant philosophical groundwork for an ethics that honours key feminist commitments – embodiment, situatedness, diversity and the intrinsic sociality of subjectivity. Part I evaluates feminist criticisms of Merleau-Ponty. Part II defends the claim that Merleau-Ponty’s non-dualist ontology underwrites leading approaches in feminist ethics, notably Care Ethics and the Ethics of Vulnerability. Part III examines Merleau-Ponty’s analyses of embodied percipience, arguing that these offer a powerful critique of the (...) view from nowhere, a totalizing God’s-eye-view with pretensions to objectivity. By revealing the normative structure of perceptual gestalts in the intersubjective domain, he establishes the view from everywhere. Normativity is no longer deferred to higher authorities such as duty, utility or the valorized virtue, but through the perceptual gestalt it is returned to the perceiving embodied subject. This... (shrink)

Much recent literature in metaphysics attempts to answer the question, ‘What is metaphysics?’ In this paper I argue that many of the most influential contemporary answers to this question yield the result that feminist metaphysics is not metaphysics. I further argue this result is problematic.

There is broad agreement among social researchers and social ontologists that the project of dividing humans into social kinds should be guided by at least two methodological commitments. First, a commitment to what best serves moral and political interests, and second, a commitment to describing accurately the causal structures of social reality. However, researchers have not sufficiently analyzed how these two commitments interact and constrain one another. In the absence of that analysis, several confusions have set in, threatening to undermine (...) shared goals for the responsible modeling of social kinds of humans. This essay first explains the source and substance of these confusions. Then, by distinguishing different value-laden investigative questions into the classification of social kinds of humans, it sets out specific relations of dependence and constraint between empirically-driven investigations and value-driven investigations into social kinds of humans. The result is a more detailed and fruitful framework for thinking about the classification of social kinds that respects both normative interests and mind-independent causal regularities. (shrink)

Social ontology is the study of the nature and properties of the social world. It is concerned with analyzing the various entities in the world that arise from social interaction. -/- A prominent topic in social ontology is the analysis of social groups. Do social groups exist at all? If so, what sorts of entities are they, and how are they created? Is a social group distinct from the collection of people who are its members, and if so, how is (...) it different? What sorts of properties do social groups have? Can they have beliefs or intentions? Can they perform actions? And if so, what does it take for a group to believe, intend, or act? -/- Other entities investigated in social ontology include money, corporations, institutions, property, social classes, races, genders, artifacts, artworks, language, and law. It is difficult to delineate a precise scope for the field (see section 2.1). In general, though, the entities explored in social ontology largely overlap with those that social scientists work on. A good deal of the work in social ontology takes place within the social sciences (see sections 5.1–5.8). -/- Social ontology also addresses more basic questions about the nature of the social world. One set of questions pertains to the constituents, or building blocks, of social things in general. For instance, some theories argue that social entities are built out of the psychological states of individual people, while others argue that they are built out of actions, and yet others that they are built out of practices. Still other theories deny that a distinction can even be made between the social and the non-social. -/- A different set of questions pertains to how social categories are constructed or set up. Are social categories and kinds produced by our attitudes? By our language? Are they produced by causal patterns? And is there just one way social categories are set up, or are there many varieties of social construction? -/- The term ‘social ontology’ has only come into wide currency in recent years, but the nature of the social has been a topic of inquiry since ancient Greece. As a whole, the field can be understood as a branch of metaphysics, the general inquiry into the nature of entities. (shrink)