Abstract

Events have played a central role in a number of recent philosophical analyses. In general, there are two different sorts of arguments that might be offered in favour of an event analysis: first, it might be held that the constructions being analyzed contain certain nominals which intuitively refer to events, and further that any satisfactory analysis must respect these intuitions; second, it might be argued that quite aside from our intuitions, the concept of an event — perhaps as a purely technical device — permits the solution of philosophical problems implicit in alternative non-event analyses.I wish to argue that both the above sorts of arguments fail. First, I argue that our intuitions about the reference on nominals are inconsistent, varying from context to context, so that the various sorts of event analyses cannot be talking about a single category of entities.