Ockham's razor is popularly phrased as a prohibition against multiplying entities beyond necessity. This prohibition should extend to the receptacle for these entities. To state my thesis more positively and precisely, both qualitative and quantitative parsimony apply to space, time, and possibility. All other things equal, we ought to prefer a hypothesis that postulates less space. Smaller is better. Admittedly, scientists are ambivalent about economizing on the void. They praise simplicity. Yet astronomers have a history of helping themselves to as (...) much empty space as they wish—staggering common sense with the vastness of the universe. This largesse is abetted by an aesthetic bias for sublime hypotheses. Whereas abductions based on beauty converge with parsimony, abductions based on the sublime diverge from parsimony. Awe stifles our inner accountant. Both types of abduction are popular. Both are dubious because we lack independent assurance that the universe is beautiful or sublime. The analogy between space and time supports an extension of parsimony to time. Uniformitarian geologists regarded time as a free resource. However, geologists and cosmologists must justify their postulation of an immense past. Possibility follows suit. Contrary to David Lewis, possible worlds should be minimized. Parsimony about possibilities provides a rationale for parsimony about absences. Absences are possibilities that are not actual. So proliferation of absences entails proliferation of possibilities. We should admit only those absences which do explanatory work. (shrink)

I develop a solution to the Sorites Paradox, according to which a concatenation of valid arguments need not itself be valid. I specify which chains of valid arguments are those that do not preserve validity: those that pass the vague boundary between cases where the relevant concept applies and cases where that concept does not apply. I also develop various criticisms of this solution and show why they fail; basically, they all involve a petitio at some stage. I criticise the (...) conviction that if every short argument in a long concatenated argument is valid, so is the long argument: it is, I argue, the result of an unjustified generalisation from the case of arguments that do not employ vague concepts (as in mathematics) to arguments that do employ them. My approach is Wittgensteinian in its “leaving everything as it is,” in its claiming that the “beginning” has been searched too far back (see paper's epigraph) and in its claim that the paradox was generated by a misapplication of a partial picture of the behaviour of arguments. I conclude my paper by comparing and contrasting my approach to the few precedents found in the vagueness literature and by answering a few additional objections that were raised there. (shrink)

On some accounts of vagueness, predicates like “is a heap” are tolerant. That is, their correct application tolerates sufficiently small changes in the objects to which they are applied. Of course, such views face the sorites paradox, and various solutions have been proposed. One proposed solution involves banning repeated appeals to tolerance, while affirming tolerance in any individual case. In effect, this solution rejects the reasoning of the sorites argument. This paper discusses a thorny problem afflicting this approach to vagueness. (...) In particular, it is shown that, on the foregoing view, whether an object is a heap will sometimes depend on factors extrinsic to that object, such as whether its components came from other heaps. More generally, the paper raises the issue of how to count heaps in a tolerance-friendly framework. (shrink)