We articulate a distinction between ontology, understood as involving existence questions, and metaphysics, understood as either providing for metaphysical profiles of entities or else as dealing with fundamentality and/or grounding and dependence questions. The distinction, we argue, allows a better understanding of the roles of metaontology and metametaphysics when it comes to discussing the relations between ontology and science on the one hand, and metaphysics and science on the other. We argue that while ontology, as understood in this paper, may (...) have reasonable perspectives for naturalization, given its relation to science, the same cannot be said for metaphysics, given that it is typically understood as an additional theoretical layer over science, not participating in the scientific investigation. That may result either in skepticism over metaphysics, or else on accepting that metaphysics is an autonomous branch of investigation, depending on one’s concern for metaphysics. (shrink)

Nonrelativistic quantum mechanics (QM) works perfectly well for all practical purposes. Once one admits, however, that a successful scientific theory is supposed not only to make predictions but also to tell us a story about the world in which we live, a philosophical problem emerges: in the specific case of QM, it is not possible to associate with the theory a unique scientific image of the world; there are several images. The fact that the theory may be compatible with distinct (...) ontologies, and that those ontologies may themselves be associated with a plurality of metaphysical approaches, gives rise to the problem of metaphysical underdetermination. This paper concludes that the available metametaphysical criteria fail to deliver objectivity in theory choice, and it puts forward its own criterion based on a tension between two methods of metaphysical inquiry: one that is closely related to science and another that is not. (shrink)

This paper offers an original interpretation of the Daodejing 道德經 as containing a distinctive account of creation. In my reading, the Daodejing envisions the creation of the cosmos by Dao (1) as a movement from the absence of phenomenal forms to phenomenal forms and (2) as a movement from nothingness to existence. I interpret creation as a unique metaphysical operation that explains how (1) and (2) are possible. The paper is organized into two sections. First, I introduce the distinctions between (...) the lack and presence of phenomenal forms (§1.1) and between nothingness and existence (§1.2), using them to map the distinction between Dao and the created world. Then, I propose my account of the Daodejing’s metaphysics of creation (§2.1) and elaborate on its connection with the previously drawn distinctions while answering a potential objection (§2.2). I conclude with some considerations about the connections between the Daodejing’s view of creation and its soteriology. (shrink)

Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...) result of this, I propose an alternative type of dialetheism which aims to resolve the paradox of an unknowable and ineffable God. I call this type of dialetheism, ‘mystical dialetheism’. (shrink)

Mathematical fictionalism (or as I'll call it, fictionalism) is best thought of as a reaction to mathematical platonism. Platonism is the view that (a) there exist abstract mathematical objects (i.e., nonspatiotemporal mathematical objects), and (b) our mathematical sentences and theories provide true descriptions of such objects. So, for instance, on the platonist view, the sentence ‘3 is prime’ provides a straightforward description of a certain object—namely, the number 3—in much the same way that the sentence ‘Mars is red’ provides a (...) description of Mars. But whereas Mars is a physical object, the number 3 is (according to platonism) an abstract object. And abstract objects, platonists tell us, are wholly nonphysical, nonmental, nonspatial, nontemporal, and noncausal. Thus, on this view, the number 3 exists independently of us and our thinking, but it does not exist in space or time, it is not a physical or mental object, and it does not enter into causal relations with other objects. This view has been endorsed by Plato, Frege (1884, 1893-1903, 1919), Gödel (1964), and in some of their writings, Russell (1912) and Quine (1948, 1951), not to mention numerous more recent philosophers of mathematics, e.g., Putnam (1971), Parsons (1971), Steiner (1975), Resnik (1997), Shapiro (1997), Hale (1987), Wright (1983), Katz (1998), Zalta (1988), and Colyvan (2001). (shrink)

I would like to attack a certain view: The view that the concept of identity can fail to apply to some things although, for some positive integer n, we have n of them. The idea of entities without self-identity is seriously entertained in the philosophy of quantum mechanics. It is so pervasive that it has been labelled the Received View. I introduce the Received View in Section 1. In Section 2 I explain what I mean by entity, and I argue (...) that supporters of the Received View should agree with my characterization of the corresponding notion of entity. I also explain what I mean by identity, and I show that supporters of the Received View agree with my characterization of that notion. In Section 3 I argue that the concept of identity, so characterized, is one with the concept of oneness. Thus, it cannot but apply to what belongs to a collection with n elements, n being a positive integer. In Section 4 I add some considerations on the primitiveness of identity or unity and the status of the Identity of Indiscernibles. In Section 5 I address the problem of how reference to indiscernible objects with identity can be achieved. (shrink)

Quine is routinely perceived as saving metaphysics from Carnapian positivism. Where Carnap rejects metaphysical existence claims as meaningless, Quine is taken to restore their intelligibility by dismantling the former’s internal–external distinction. The problem with this picture, however, is that it does not sit well with the fact that Quine, on many occasions, has argued that metaphysical existence claims ought to be dismissed. Setting aside the hypothesis that Quine’s metaphysical position is incoherent, one has to conclude that his views on metaphysics (...) are subtler than is often presupposed; both the received view that Quine saved metaphysics and the opposite view that Carnap and Quine are on the same anti-metaphysical team seem too one-sided if we take seriously Quine’s own pronouncements on the issue. In this paper, I offer a detailed reconstruction of Quine’s perspective on metaphysical existence claims. Scrutinizing his published work as well as unpublished papers, letters, and notebooks, I show how Quine is able to both blur the boundary between scientific sense and metaphysical nonsense and to argue that we cannot ask what reality is really like in a distinctively philosophical way. I argue that although Quine’s position is much closer to Carnap’s than the received view suggests, it still differs in two crucial respects. (shrink)

The question of ontological foundation has undergone a noteworthy revival in recent years: metaphysicians today quarrel about how exactly to understand the asymmetrical and hyperintensional relationship of grounding. One of the reasons for this revival is that the old quantificationalist meta-ontology inherited from Quine has been effectively criticised by leading philosophers favourable to a meta-ontology, the aim of which is to come to know “which facts/items ground (constitute the base of) which other facts/items”, thus to examine the relation of ontological (...) dependence between beings (e.g. chemical properties depend on physical properties, the economic situation on the behaviour of individuals etc.), i.e. to explore the hierarchical structure of reality. I shall not discuss here the relationship of grounding in itself, but make some historical-formal remarks on the properties of the ultimate ontological foundational item itself and its aporetic nature. To do so I explore various more or less exotic philosophical ecosystems in the following order: Heidegger (Seyn), Plato (ἕν), Wáng Bi (道, dào). On the way I shall propose a new interpretation both of certain hypotheses in the Parmenides and of the nature of the opposition between Wáng Bì and Guō Xiàng in regard to the logical grammar of the expression “nothing (無, wú)” (transl. J. Dudley). (shrink)

This thesis inquires what it means to interpret non-relativistic quantum mechanics (QM), and the philosophical limits of this interpretation. In pursuit of a scientific-realist stance, a metametaphysical method is expanded and applied to evaluate rival interpretations of QM, based on the conceptual distinction between ontology and metaphysics, for objective theory choice in metaphysical discussions relating to QM. Three cases are examined, in which this metametaphysical method succeeds in indicating what are the wrong alternatives to interpret QM in metaphysical terms. The (...) first two cases failed in doing so due to different kinds of underdetermination. In the third case, unlike underdetermination, where there are many choices to be made, a “null-determination” is proposed where there may be no metaphysical choices in the available metaphysical literature. Considering what has been discussed, an agnostic philosophic position is adopted concerning the possibility of interpreting QM from a scientific-realistic point of view. (shrink)

Title in English translation: Metametaphysics - with and without Categories. A comment paper on An Introduction to Metametaphysics by Tuomas Tahko. Ehdotan artikkelissa uutta olevan ja sen muodon välistä erottelua. Erottelun avulla voidaan antaa täsmällinen käsitys ontologisen kategorian käsitteestä ja metafysiikan tutkimuskohteesta. Argumentoin myös, että metafysiikan epistemologiaa ja semantiikkaa sekä metafyysistä selitttämistä pitää lähestyä kategorianäkökulmasta. Artikkeli on kommentti Tuomas Tahkon oppikirjaan An Introduction to Metametaphysics.

Much contemporary ontological inquiry takes place within the so-called ‘Quinean tradition’ but, given that some aspects of Quine’s project have been widely abandoned even by those who consider themselves Quineans, it is unclear what this amounts to. Fortunately recent work in metaontology has produced two relevant results here: a clearer characterisation of the metaontology uniting the aforementioned Quineans, most notably undertaken by Peter van Inwagen, and a raft of criticisms of that metaontology. In this paper I critique van Inwagen’s Quinean (...) metaontology, finding that certain challenges, supplemented by pressure to reflect more closely Quine’s work, should drive Quineans to adopt a stronger metaontology incorporating more of Quine’s radical views. I conclude that while van Inwagen’s Quineanism is problematic there are prospects for a viable, more wholeheartedly Quinean, metaontology. (shrink)

We discuss some methodological aspects of the relation between physics and metaphysics by dealing specifically with the case of non-relativistic quantum mechanics. Our main claim is that current attempts to productively integrate quantum mechanics and metaphysics are best seen as approaches of what should be called ‘the metaphysics of science’, which is developed by applying already existing metaphysical concepts to scientific theories. We argue that, in this perspective, metaphysics must be understood as an autonomous discipline. It results that this metaphysics (...) cannot hope to derive any kind of justification from science. Thus, one of the main motivations of such project, which is the obtaining of a scientifically respectable justification for the attribution of a single true metaphysical profile to the posits of a scientific theory, is doomed because of the emergence of metaphysical underdetermination from the outset. If metaphysics floats free from physics, which is a premise of such project of integration between these two areas, then it is always possible to attribute more than one metaphysical profile to dress physical entities. (shrink)

Metaphysicians who are aware of modern physics usually follow Putnam (1967) in arguing that Special Theory of Relativity is incompatible with the view that what exists is only what exists now or presently. Partisans of presentism (the motto ‘only present things exist’) had very difficult times since, and no presentist theory of time seems to have been able to satisfactorily counter the objection raised from Special Relativity. One of the strategies offered to the presentist consists in relativizing existence to inertial (...) frames. This unfashionable strategy has been accused of counterfeiting, since the meaning of the concept of existence would be incompatible with its relativization. Therefore, existence could only be relativistically invariant. In this paper, I shall examine whether such an accusation hits its target, and I will do this by examining whether the different criteria of existence that have been suggested by the Philosophical Tradition from Plato onwards imply that existence cannot be relativized. (shrink)

Composition as Identity is the view that an object is identical to its parts taken collectively. I elaborate and defend a theory based on this idea: composition is a kind of identity. Since this claim is best presented within a plural logic, I develop a formal system of plural logic. The principles of this system differ from the standard views on plural logic because one of my central claims is that identity is a relation which comes in a variety of (...) forms and only one of them obeys substitution unrestrictedly. I justify this departure from orthodoxy by showing some problems which result from attempts to avoid inconsistencies within plural logic by means of postulating other non-singular terms besides plural terms. Thereby, some of the main criticisms raised against Composition as Identity can be addressed. Further, I argue that the way objects are arranged is relevant with respect to the question which object they compose, i.e. to which object they are identical to. This helps to meet a second group of arguments against Composition as Identity. These arguments aim to show that identifying composite objects on the basis of the identity of their parts entails, contrary to our common sense view, that rearranging the parts of a composite object does not leave us with a different object. Moreover, it allows us to carve out the intensional aspects of Composition as Identity and to defend mereological universalism, the claim that any objects compose some object. Much of the pressure put on the latter view can be avoided by distinguishing the question whether some objects compose an object from the question what object they compose. Eventually, I conclude that Composition as Identity is a coherent and plausible position, as long as we take identity to be a more complex relation than commonly assumed. (shrink)

What are words? How should words be individuated? Such questions set the agenda for the metaphysics of words. Unfortunately, misunderstandings are piling up in this field. Although the discussion between Kaplan, Cappelen, Hawthorne, Lepore and others has given rise to interesting insights into many aspects of words, I contend that the debate is highly compromised by a lack of clarity about the questions in the first place. The purpose of this article is to partially clarify the debate on the metaphysics (...) of words by examining the very nature of the questions to be addressed. I shall differentiate three inquiries about words and shall provide explanations of why misunderstandings can and do arise. I claim that, in so doing, we may put the debate back on solid footing in order to rethink the real nature of words. (shrink)

This paper defends the possibility of admitting occurrents in a presentist ontology. Two ways of doing so are proposed, the first one involves Meinongian presentism. By using the notion of non-existent object and coherently modifying some mereological principle, it is argued, the presentist can allow for occurrents. The second proposal involves ex-concrete objects. Ex-concrete objects, i.e. objects that are contingently not concrete, have been used by Linsky and Zalta, 431-458, 1994), Williamson in the modal metaphysics debate, by Orilia, 589-607, 2016) (...) in the presentism-eternalism debate, and by Longenecker, 5091-5111, 2018) in the debate about material constitution. I argue that, just by admitting ex-concrete objects, it is possible to have occurrents even for the presentist. Of course, in order to do so we must modify our definitions of occurrent and continuant. Nevertheless, I argue that my theory is metaphysically sound, at least for the presentist persuaded by the intuitive claim that there are occurrents, which otherwise she must reject. (shrink)

A general meta-logical theory is developed by considering ontological disputes in the systems of metaphysics. The usefulness of this general meta-logical theory is demonstrated by considering the case of the ontological dispute between the metaphysical systems of Lewis’ Modal Realism and Terence Parsons’ Meinongianism. Using Quine’s criterion of ontological commitments and his views on ontological disagreement, three principles of metalogic is formulated. Based on the three principles of metalogic, the notions of independent variable and dependent variable are introduced. Then, the (...) ontological dispute between Lewis’ Modal Realism and Terence Parsons’ Meinongianism are restated in the light of the principles of metalogic. After the restatement, Independent variable and dependent variables are fixed in both Lewis’ Modal Realism and Terence Parsons’ Meinongianism to resolve the dispute. Subsequently, a new variety of quantifiers are introduced which is known as functionally isomorphic quantifiers to provide a formal representation of the resolution of the dispute. The specific functionally isomorphic quantifier which is developed in this work is known as st-quantifier. It is indicated that how st-quantifier which is one of the functionally isomorphic quantifiers can function like existential quantifier. It is also shown that there is some kind of inconsistency which is unavoidable in stating the ontological disagreement and therefore, paraconsistent logic is a requirement in stating the ontological disputes. (shrink)

The current (still limited) use of the notion of informativeness in the domain of information system ontologies seems to indicate that such ontologies are informative if and only if they are understandable for their final recipients. This paper aims at discussing some theoretical issues emerging from that use which, as we will see, connects the informativeness of information system ontologies to their representational primitives, domains of knowledge, and final recipients. Firstly, we maintain that informativeness interacts not only with the actual (...) representational primitives, but also with their variability over time. Secondly, we discuss the correspondence between representational primitives and domains of knowledge of those ontologies. Finally, we explore the possibility of an epistemological discrepancy between human beings and software systems on the understanding of ontological contents. (shrink)

The purpose of this dialogue between an ‘empirical realist’ and a ‘traditional ontologist’ is to clarify and evaluate the presuppositions of the kind of anti-ontological position exemplified by empirical realism. After ontology is defined and the empirical realist's position explained, the traditional ontologist pursues a series of dialectical developments and criticisms of the empirical realist's claim to have a coherently non-ontological position. The eventual conclusion is that the empirical realist's opposition to ontology just arbitrarily assumes ontology to be associated with (...) infallibilism and incompatible with fallibilism instead of conveying the illegitimacy of ontology itself or convincingly explaining the non-ontological standing of their position. The significance of this dialogue for critical realism is that it extends the case against anti-ontological epistemologies in general and empirical realism in particular by demonstrating the problems that result f.. (shrink)

According to the quantificational Quinean model in meta-ontology, the question of ontology boils down to the question of whether a sortal property is exemplified. I address some complications that arise when we try to build a philosophical reconstruction of the link between individuals and kinds displayed in the exemplification relation from the point of view of conceptualism about kinds and having in mind this stand in ontology. I distinguish two notions of resemblance, object-to- object and object-to- kind, and show the (...) problems with both of them. Finally, I argue for a better awareness of the implicit "bias" involved in the very notion of "resemblance," without indulging in Quine's veto toward this notion. (shrink)

Meta-metaphysics concerns the nature and methodology of metaphysics and metaphysical inquiry. The emergence of meta-metaphysics as a systematic area of study is relatively recent, going back to the late 1990s. But the issues pursued in meta-metaphysics are certainly not novel: an age old question about the nature of metaphysics is whether it is possible to obtain knowledge about metaphysical matters in the first place, and if it is, how this knowledge is obtained.

This article evaluates the theoretical and practical grounds of recent debates around Christoph Cox’s realist project of a ‘sonic materialism’ by returning to Gilles Deleuze, a key theoretical resource for Cox. It argues that a close engagement with Deleuze’s work in fact challenges many of the precepts of Cox’s sonic materialism, and suggests a rethinking of materialism in the context of music. Turning to some aspects of Deleuze’s work neglected by Cox, the ‘realist’ ontological inquiry Cox affirms is challenged through (...) the ‘onto-ethology’ that Deleuze and Félix Guattari develop in their A Thousand Plateaus, with this diversely constructive theory of relations explicated through musical examples from John Cage and Pauline Oliveros. To conclude, this article suggests that Deleuze can indeed be understood as subscribing to a materialism, but a materialism that is practical rather than doctrinal. (shrink)

The present PhD dissertation aims to examine the relation between modality and change in Aristotle’s metaphysics. -/- On the one hand, Aristotle supports his modal realism (i.e., worldly objects have modal properties - potentialities and essences - that ground the ascriptions of possibility and necessity) by arguing that the rejection of modal realism makes change inexplicable, or, worse, banishes it from the realm of reality. On the other hand, the Stagirite analyses processes by means of modal notions (‘change is the (...) actuality of what is virtual insofar as it is virtual’). In other words: to grasp what change is, one has to resort to the modal idiom of potentialities, while the fact that there is change is indicative of the fact that nature is full of modal properties. -/- Aristotle’s modal and kinetic realism finds a negative in the figure of the Megaric Diodorus Kronus. The polemical situation of Greek philosophy has indeed the dialectical advantage of not opposing the Aristotelian position to a sui generis straw man. Both in its reduction of modal judgements to temporal quantifications and in its dissolution of the reality of the state-of-being-in-motion in favour of a cinematographic view of processes, the philosophical figure of reductionist antirealism embodied by Diodorus constitutes an alternative that takes the opposite view of Aristotle’s realism. -/- The present study is structured as a discussion between these two positions. In the face of Diodorus’ antirealist challenges, Aristotle articulates modal and kinetic considerations: the answers he gives to Diodorus’ puzzles thus provide valuable insight into his metaphysics. Moreover, the examination of Aristotle’s and Diodorus’ metaphysics, because of their insight and originality, will not fail to interest the philosopher concerned with the metaphysical foundations of modern physics, insofar as the entanglement between modalities and processes is nowadays at the core of mechanics (phase spaces, path integrals, etc.). (shrink)

Though the divide between reason-based and causal-explanatory approaches in psychiatry and psychopathology is old and deeply rooted, current trends involving multi-factorial explanatory models and evidence-based approaches to interpersonal psychotherapy, show that it has already been implicitly bridged. These trends require a philosophical reconsideration of how reasons can be causes. This paper contributes to that trajectory by arguing that Donald Davidson’s classic paradigm of 1963 is still a valid option.

Disagreement over what exists is so fundamental that it tends to hinder or even to block dialogue among disputants. The various controversies between believers and atheists, or realists and nominalists, are only two kinds of examples. Interested in contributing to the intelligibility of the debate on ontology, in 1939 Willard van Orman Quine began a series of works which introduces the notion of ontological commitment and proposes an allegedly objective criterion to identify the exact conditions under which a theoretical discourse (...) signals an assumption of existence. I intend to present the concept of ontological commitment and the Quinean criterion, to expose and evaluate some of the many criticisms to which the criterion has subject and to situate it in the context of Quine’s philosophy. As a product of such analyses, I hope to contribute to the discussion on the application and relevance of the notion of ontological commitment. (shrink)

This paper aims to support the claim that analytic metaphysics should be more cautious regarding the constraints that truthmaking considerations impose on metaphysical theories. To this end, I reply to Briggs and Forbes (2017), whoargue that certain truthmaking commitments are incurred by a Humean metaphysics and by the Growing-Block theory. First, I argue that Humean Supervenience does not need to endorse a standard version of truthmaker maximalism. This undermines Briggs and Forbes’s conclusion that Humean Supervenience and the Growing-Block theory are (...) incompatible. Second, I argue that the Growing-Block theory does not commit us to any weaker version of truthmaker maximalism, which also undermines Briggs and Forbes’s conclusion. Finally, I point out other reasons to think that any version of truthmaker maximalism is disputable, undermining a fortiori Briggs and Forbes’s conclusion and supporting the moral that metaphysical theories—or at least Humean Supervenience, the Growing-Block theory, and presentism—are little constrained by truthmaking commitments. (shrink)

Current health care standards, in many countries, Australia included, are regrettably poor. Surprisingly, practitioners and treating teams alike in mental health and disability sectors, in particular, make far too many basic care-related mistakes, in addition to the already abundant diagnostic mistakes that cause and amplify great harm. In part, too many practitioners also fail to distinguish adverse effects for what they are and all too often treat adverse effects, instead, as comorbidities. Diagnostic failures are dangerous, the result of which generates (...) and perpetuates harms that are extremely costly in terms of patient welfare, in addition to the financial burden placed on everyone. In this essay, I contend that the authority bestowed upon psychiatry is misplaced. Subsequently, this misplaced authority affects the governing and investigatory institutions reliant and informed by psychiatry. The examination process undertaken in this investigation traces the metaphysics of psychiatric disorders relative to the Diagnostic-Statistical-Manual (DSM) in all its iterations and to the epistemological construction process that serves to underpin the fundamentals of psychiatric practice. There exists a crisis of confidence in psychiatric practice and I urge drastic reform be undertaken to arrest the damage. (shrink)

The main aim of this work is to evaluate whether Boolos’ semantics for second-order languages is model-theoretically equivalent to standard model-theoretic semantics. Such an equivalence result is, actually, directly proved in the “Appendix”. I argue that Boolos’ intent in developing such a semantics is not to avoid set-theoretic notions in favor of pluralities. It is, rather, to prevent that predicates, in the sense of functions, refer to classes of classes. Boolos’ formal semantics differs from a semantics of pluralities for Boolos’ (...) plural reading of second-order quantifiers, for the notion of plurality is much more general, not only of that set, but also of class. In fact, by showing that a plurality is equivalent to sub-sets of a power set, the notion of plurality comes to suffer a loss of generality. Despite of this equivalence result, I maintain that Boolos’ formal semantics does not committ second-order languages to second-order entities, contrary to standard semantics. Further, such an equivalence result provides a rationale for many criticisms to Boolos’ formal semantics, in particular those by Resnik and Parsons against its alleged ontological innocence and on its Platonistic presupposition. The key set-theoretic notion involved in the equivalence proof is that of many-valued function. But, first, I will provide a clarification of the philosophical context and theoretical grounds of the genesis of Boolos’ formal semantics. (shrink)

This is a slightly opinionated review of three main factions in metaontology: Quineans, Carnapians, and Meinongians. Emphasis is given to the last camp, as the metaontological aspect of Meinongianism has been underappreciated. The final section then offers some general remarks about the legitimacy of ontology, touching on ideas I have developed in other publications.

In this debate article I respond to Alison Assiter's various objections and points regarding my work on Kant's empirical realism, his relation to ontology, and related issues. Although Assiter raises some very interesting and important issues, I do not find her ontological interpretation of Kant sufficiently supported textually, and I think her objections to my work are too dependent on omissions and mistaken assumptions to provide an effective challenge.

Provides a certain conception of the target of a theory of intentionality in terms of five properties (aboutness, non-existence, aspectuality, generality, and semantic normativity) and provides a guided tour of how different styles of theories of intentionality can meet up these requirements.

His Divine Grace Śrīla A.C. Bhaktivedānta Swami Prabhupāda was a highly revered ācārya from the Gauḍīya Vaiṣṇava tradition, an important Hindu lineage of Kṛṣṇa bhakti that historically can be traced back to the venerated saint Śrī Kṛṣṇa Caitanya Mahāprabhu in sixteenth-century Bengal. Among a variety of other groundbreaking achievements, Bhaktivedānta Swami is notable for being the founding Ācārya of the International Society for Krishna Consciousness in New York City in 1966. At a surprising rate, it quickly became a large international (...) movement and, therefore, is an interesting case study for theologies of religion in the contemporary, global era. (shrink)

This essay, written on the occasion of the 10th anniversary of Mariano Artigas’s death, examines Artigas’s engagement with analytic philosophy in his philosophy of science. I argue that, overall, Artigas’s project in the philosophy of science is one of—using his own metaphor—‘building bridges’ between distinct areas of knowledge. After reviewing the function of Artigas’s philosophy of science as a bridge between science and philosophy, I analyse how he moved from classical to analytic philosophy. I then assess the extent to which (...) Artigas’s work conforms to reasonable analytic standards of clarity and precision, which can be expected from work in the philosophy of science. I conclude that, while Artigas’s dedication and production were admirable, his work remains essentially unfinished, thus inviting further research that should develop and clarify his conception of science, of its aims, its methods, progress, and of how science leads to knowledge. I attempt to assess Artigas’s philosophy of science from an objective and detached perspective. Thus the essay should be of interest to both scholars in the philosophy of science, as well as to those generally interested in Artigas-scholarship. (shrink)

Even though Richard Routley is known as a proponent of so-callednuclear Meinongianism (in his terminology, noneism), the details of hisview in Exploring Meinong’s Jungle and Beyond (1980) have not attractedmuch attention. In this paper, I critically examine two notablebut less known features of Meinongianism in Routley (1980) which particularlyconcern a core claim of nuclear Meinongianism that so-calledCharacterization Principle (CP) is applicable to nuclear properties(in his terminology, characterizing properties) but not to extranuclearproperties (in his terminology, noncharacterizing properties): The firstone is his (...) ‘double determination’ argument for restricting the class ofproperties to which CP is applicable; and the second is his expansionof the class of nuclear properties in terms of the supposition operator s.Firstly, I will show that the double determination argument fails, since,for some extranuclear properties, the argument fails to justify that CPis not applicable to them, and, moreover, the argument unintendedlyshows that CP is not applicable to some nuclear properties. Secondly,based on the idea that the supposition operator, combined with anyproperty f, forms the intensional property of being assumed to havef, I will give a formal treatment of the supposition operator withinthe framework of world semantics. We will see that this interpretationgoes beyond Routley’s original nuclear Meinongianism and assimilateshis view with modal Meinongianism proposed by Priest (2005, 2016). (shrink)

Following Kelsen’s influential theory of law, the concept of validity has been used in the literature to refer to different properties of law (such as existence, membership, bindingness, and more), and so it is inherently ambiguous. More importantly, Kelsen’s equivalence between the existence and the validity of law prevents us from accounting satisfactorily for relevant aspects of our current legal practices, such as the phenomenon of “unlawful law.” This chapter addresses this ambiguity to argue that the most important function of (...) the concept of validity is constituting the complex ontological paradigm of modern law as an institutional-normative practice. In this sense, validity is an artificial ontological status that supervenes on that of the existence of legal norms, thus allowing law to regulate its own creation and creating the logical space for the occurrence of “unlawful law.” This function, I argue in the last part, is crucial to understanding the relationship between the ontological and epistemic dimensions of the objectivity of law. Given the necessary practice-independence of legal norms it is the epistemic accessibility of their creation that enables the law to fulfill its general action-guiding (and thus coordinating) function. (shrink)

In this thesis, I argue that the Functional Monotheism model is not tri-theistic, but is a model of pro-Nicene Trinitarianism. In establishing this thesis, I focus on countering a specific objection prevalent in the Analytic Theology literature; the Tri-Theism Objection, which has charged the Functional Monotheism model with “tri-theism”. This objection, formulated by Kelly James Clark and Edward Feser, asserts that the Functional Monotheism model is tritheistic and thus should be rejected as a possible model of scriptural monotheism and “orthodox” (...) Trinitarianism. I argue against this objection by demonstrating that the Functional Monotheism model, once certain necessary philosophical clarifications and modifications are made, is not tri-theistic (in the classical sense of the term), but is in fact in line with “strict” (Second Temple) Jewish monotheism and “orthodox” (pro-Nicene) Trinitarianism. The Functional Monotheism model, contra the proponents of the objection, is therefore not subject to a charge of tri-theism, and thus should be taken as a viable model of “orthodox” Trinitarianism that can aid analytic theologians in their Trinitarian theorising. (shrink)