According to Crane’s schematicity thesis (ST) about intentional objects, intentionalia have no particular metaphysical nature qua thought-of entities; moreover, the real metaphysical nature of intentionalia is various, insofar as it is settled independently of the fact that intentionalia are targets of one’s thought. As I will point out, ST has the ontological consequence that the intentionalia that really belong to the general inventory of what there is, the overall domain, are those that fall under a good metaphysical kind, i.e., a (...) kind such that its members figure (for independent reasons) in such an inventory. Negatively put, if there are no things of a certain metaphysical kind, thoughts about things of that kind are not really committed to such things. Pace Crane, however, this does not mean that the intentionalia that are really there are only those that exist. For existence, qua first-order property, is no metaphysical kind. Thus, there may really be intentionalia that do not exist, provided that they belong to good metaphysical kinds. (shrink)

Meinong’s thought has been rediscovered in recent times by analytic philosophy: his object theory has significant consequences in formal ontology, and especially his account of impossible objects has proved itself to be decisive in a wide range of fields, from logic up to ontology of fiction. Rejecting the traditional ‘prejudice in favour of the real’, Meinong investigates what there is not: a peculiar non-existing object is precisely the fictional object, which exemplifies a number of properties without existing in the same (...) way as flesh-and-blood detectives do. Fictional objects are in some sense incomplete objects, whose core of constituent properties is not completely determined. Now, what does it imply to hold that a fictional object may also occur in true statements? We shall deal with the objections raised by Russell and Quine against Meinong’s view, pointing out limits and advantages of both perspectives. (shrink)

In the recent literature on all things metaontological, discussion of a notorious Meinongian doctrine—the thesis that some objects have no kind of being at all—has been conspicuous by its absence. And this is despite the fact that this thesis is the central element of the noneist metaphysics of Richard Routley (1980) and Graham Priest (2005). In this paper, we therefore examine the metaontological foundations of noneism, with a view to seeing exactly how the noneist's approach to ontological inquiry differs from (...) the orthodox Quinean one. We proceed by arguing that the core anti-Quinean element in noneism has routinely been misidentified: rather than concerning Quine's thesis that to be is to be the value of a variable, the real difference is that the noneist rejects what we identify as Quine's “translate-and-deflate” methodology. In rejecting this aspect of Quinean orthodoxy, the noneist is in good company: many of those who think that questions of fundamentality should be the proper focus of ontological inquiry can be read as rejecting it too. Accordingly, we then examine the differences between the noneist's conception of ontology and that offered by the fundamentalist. We argue that these two anti-Quinean approaches differ in terms of their respective conceptions of the theoretical role associated with the notion of being. And the contrast that emerges between them is, in the end, an explanatory one. (shrink)

The aim of this paper is to show why the theories of impossible worlds do not fully solve the problem of counterpossibles, but merely shift it. Moreover, by making a distinction between two types of languages, we will show that some expectations about proper theory of counterfactuals might be too great.

Nexuses such as exemplification are the fundamental ties that structure reality as a whole. They are “formal” in the sense of constituting the form, not the matter of reality and they are “transcendental” inasmuch as they transcend the categorial distinctions between the denizens of reality, including that between existents and non-existents. I shall advocate a moderately particularist view about (external) nexuses and argue that it provides not only the best solution to Bradley’s regress, but also an elegant account of symmetrical (...) relations (both formal and material), as well as of temporal and modal change. These advantages are illustrated by the reconstruction of an Aristotelian ontology of exemplification involving substances, kinds and material attributes. (shrink)

I propose a way of thinking aboout content, and a related way of thinking about ontological commitment. (This is part of a series of four closely related papers. The other three are ‘On Specifying Truth-Conditions’, ‘An Actualist’s Guide to Quantifying In’ and ‘An Account of Possibility’.).

I propose a way of thinking about content, and a related way of thinking about ontological commitment.

This paper elaborates on the relation between Quine’s notion of ontological commitment and his philosophy of science. I distinguish and present Quine’s solutions to two problems of existence, a semantic problem, roughly amounting to asking how existence can be expressed within a certain language, and an epistemological problem, roughly amounting to how the members of the scientific community can decide which theories are warranted. The gap between these problems is filled by noticing that existence is equated by Quine with reference, (...) and that the principle of context imposes the epistemological primacy of truth over reference. Truth, in its turn, albeit given a purely semantic account along the lines of Tarski, is coextensive with the notion of warranted belief. (shrink)

How are philosophical questions about what kinds of things there are to be understood and how are they to be answered? This paper defends broadly Fregean answers to these questions. Ontological categories—such as object , property , and relation —are explained in terms of a prior logical categorization of expressions, as singular terms, predicates of varying degree and level, etc. Questions about what kinds of object, property, etc., there are are, on this approach, reduce to questions about truth and logical (...) form: for example, the question whether there are numbers is the question whether there are true atomic statements in which expressions function as singular terms which, if they have reference at all, stand for numbers, and the question whether there are properties of a given type is a question about whether there are meaningful predicates of an appropriate degree and level. This approach is defended against the objection that it must be wrong because makes what there depend on us or our language. Some problems confronting the Fregean approach—including Frege’s notorious paradox of the concept horse—are addressed. It is argued that the approach results in a modest and sober deflationary understanding of ontological commitments. (shrink)

How are philosophical questions about what kinds of things there are to be understood and how are they to be answered? This paper defends broadly Fregean answers to these questions. Ontological categories—such as object, property, and relation—are explained in terms of a prior logical categorization of expressions, as singular terms, predicates of varying degree and level, etc. Questions about what kinds of object, property, etc., there are are, on this approach, reduce to questions about truth and logical form: for example, (...) the question whether there are numbers is the question whether there are true atomic statements in which expressions function as singular terms which, if they have reference at all, stand for numbers, and the question whether there are properties of a given type is a question about whether there are meaningful predicates of an appropriate degree and level. This approach is defended against the objection that it must be wrong because makes what there depend on us or our language. Some problems confronting the Fregean approach—including Frege’s notorious paradox of the concept horse—are addressed. It is argued that the approach results in a modest and sober deflationary understanding of ontological commitments. (shrink)

The main aim of the paper is to offer a solution compatible with Graham Priest’s Noneism and Amie Thomasson’s Artifactual theory which stresses the epistemic features of the notion of individuality in fiction in a framework where individuals are conceived of as functions (the framework is known as the world-lines-semantics of Hintikka). According to our view, it is the endorsement of a reader’s perspective that extends the range of the values of the functions (individuals) and that offers an alternative solution (...) to cases of identity inside and outside the scope of a fictionality (or representation) operator. More technically, this proposal can be seen as both extending the notion of individuality of the Artifactual theory and furnishing an epistemic twist to Priest’s principle of freedom. (shrink)

Some metaphysicians believe that existence debates are easily resolved by trivial inferences from Moorean premises. This paper considers how the introduction of negative Moorean facts—negative existentials that command Moorean certainty—complicates this picture. In particular, it shows how such facts, when combined with certain plausible metaontological principles, generate a puzzle that commits the proponents of this method to a contradiction.

Richard Sylvan (né Routley) was one of Australasia's most prolific and systematic philosophers. Though known for his innovative work in logic and metaphysics, the astonishing breadth of his philosophical endeavours included almost all reaches of philosophy. Taking the view that very basic assumptions of mainstream philosophy were fundamentally mistaken, he sought radical change across a wide range of theories. However, his view of the centrality of logic and recognition of the possibilities opened up by logical innovation in the fundamental areas (...) of metaphysics resulted in his working primarily in these two, closely connected fields. It is this work in logic and metaphysics that is the main focus of what follows. (shrink)

In [2] a semantics for implication is offered that makes use of stories — sets of sentences assembled under various constraints. Sentences are evaluated at an actual world and in each member of a set of stories. A sentence B is true in a story s just when B s. A implies B iff for all stories and the actual world, whenever A is true, B is true. In this article the first-order language of [2] is extended by the addition (...) of the operator the story... says that..., as in The story Flashman among the Redskins says that Flashman met Sitting Bull. The resulting language is shown to be sound and complete. (shrink)

We outline a neo-Meinongian framework labeled as Modal Meinongian Metaphysics (MMM) to account for the ontology and semantics of fictional discourse. Several competing accounts of fictional objects are originated by the fact that our talking of them mirrors incoherent intuitions: mainstream theories of fiction privilege some such intuitions, but are forced to account for others via complicated paraphrases of the relevant sentences. An ideal theory should resort to as few paraphrases as possible. In Sect. 1, we make this explicit via (...) two methodological principles, called the Minimal Revision and the Acceptability Constraint. In Sect. 2, we introduce the standard distinction between internal and external fictional discourse. In Sects. 3–5, we discuss the approaches of (traditional) Meinongianism, Fictionalism, and Realism—and their main troubles. In Sect. 6 we propose our MMM approach. This is based upon (1) a modal semantics including impossible worlds (Subsect. 6.1); (2) a qualified Comprehension Principle for objects (Subsect. 6.2); (3) a notion of existence-entailment for properties (Subsect. 6.3). In Sect. 7 we present a formal semantics for MMM based upon a representation operator. And in Sect. 8 we have a look at how MMM solves the problems of the three aforementioned theories. (shrink)

Drawing on different suggestions from the literature, we outline a unified metaphysical framework, labeled as Modal Meinongian Metaphysics (MMM), combining Meinongian themes with a non-standard modal ontology. The MMM approach is based on (1) a comprehension principle (CP) for objects in unrestricted, but qualified form, and (2) the employment of an ontology of impossible worlds, besides possible ones. In §§1–2, we introduce the classical Meinongian metaphysics and consider two famous Russellian criticisms, namely (a) the charge of inconsistency and (b) the (...) claim that naïve Meinongianism allows one to prove that anything exists. In §3, we have impossible worlds enter the stage and provide independent justification for their use. In §4, we introduce our revised comprehension principle: our CP has no restriction on the (sets of) properties that can characterize objects, but parameterizes them to worlds, therefore having modality explicitly built into it. In §5, we propose an application of the MMM apparatus to fictional objects and defend the naturalness of our treatment against alternative approaches. Finally, in §6, we consider David Lewis’ notorious objection to impossibilia, and provide a reply to it by resorting to an ersatz account of worlds. (shrink)

The aim of this paper is to show that it is not irrational to doubt one’s own existence, even in the face of introspective evidence to the effect that one is currently in a certain mental state. For this purpose, I will outline a situation in which I do not exist, but which cannot be ruled out on the basis of any evidence available to me—including introspective evidence about my current mental states. I use this ‘superskeptical scenario,’ as I will (...) call it, to formulate an argument to the conclusion that I do not know that I exist. In order to substantiate my argument, I draw upon Terence Parsons’ theory of non-existent objects. I conclude that, inasmuch as Parsons’ theory is reasonable, doubts about one’s own existence are reasonable as well. (shrink)