Ross Cameron proposes to reconcile presentism and truth-maker theory by invoking temporal distributional properties, instantiated by present entities, as the truth-makers for truths about the past. This chapter argues that Cameron's proposal fails because objects can change which temporal distributional properties they instantiate and this entails that the truth-values of truths about the past can change in an objectionable way.

I propose an account truthmaking that provides truthmakers for negative truths. The account replaces Truthmaker Necessitarianism with a "Duplication Principle", according to which a suitable entity T is a truthmaker for a proposition P just in case the existence of an appropriate counterpart of T entails the truth of P, where the counterpart relation is cashed out in terms of qualitative duplication. My account captures an intuitive notion of truthmakers as "things the way they are", validates two appealing principles about (...) entailment and containment proposed by David Armstrong, and invalidates the controversial Disjunction Thesis. (shrink)

In this paper I argue that we need to take irreducibly plural logic more seriously in metaphysical debates due to the fact that the verdict of many metaphysical debates hangs on it. I give two examples. The main example I focus on is the debate recently revived by Jonathan Schaffer over the fundamental cardinality of the world. I show how the three main arguments provided by Schaffer are unsound in virtue of an employment of plural logic. The second example I (...) give is a more general issue about the possibility of emergent properties of mereological wholes. Employing plural logic there is a new way to understand such cases. The upshot is that plural logic greatly matters to metaphysics and hence can no longer be ignored the way it has in this area. (shrink)

Let ‘monism’ be the view that there is only one basic object—the world. Monists face the question of whether there are also non-basic objects. This is in effect the question of whether the world decomposes into parts. Jonathan Schaffer maintains that it does, Terry Horgan and Matjaž Potrč that it does not. In this paper, I propose a compromise view, which I call ‘Kantian monism.’ According to Kantian monism, the world decomposes into parts insofar as an ideal subject under ideal (...) conditions would divide it into parts, but it does not decompose into parts in and of itself, that is, in an entirely mind-independent manner. After articulating Kantian monism more precisely (Section 1), I present a prima facie case for preferring it over more standard varieties of monism (Section 2). (shrink)

This entry focuses on two of the more historically important monisms: existence monism and priority monism . Existence monism targets concrete objects and counts by tokens. This is the doctrine that exactly one concrete object exists. Priority monism also targets concrete objects, but counts by basic tokens. This is the doctrine that exactly one concrete object is basic, which will turn out to be the classical doctrine that the whole is prior to its parts.

The main idea of this thesis is multi-descriptional physicalism. According to it, only physical entities are elements of our ontology, and there are different ways to describe them. Higher-level vocabularies (e.g., mental, neurological, biological) truly describe reality. Sentences about higher-level entities are made true by physical entities. Every chapter will develop multi-descriptional physicalism or defend it from objections. In chapter 1, I will propose a new conceptual reductive account that conceptually reduces higher-level entities to physical entities. This conceptual reductive account (...) combines resources from Heil’s truthmaker theory and either a priori physicalism or a posteriori physicalism. In chapter 2, I apply this conceptual reductive account to various debates. Physicalism, the multiple-realisability argument, the prototype theory of concepts, and truthmaker explanations will be discussed. In chapter 3, I will argue that a major aim of metaphysics should be to discover which entities are fundamental and explain why they suffice for the existence of derivative entities. In chapter 4, I will propose a new way to explain why sentences apparently about composite objects are true even though there are no composite objects. It combines resources from Cameron’s truthmaker theory and van Inwagen’s paraphrase strategy. In chapter 5, I will argue that the intuition that the mind and the body are very different does not show that the mind is distinct from the body. This intuition can be explained away by mentioning our dispositions to give non-physical explanations when we are ignorant of physical facts. In chapter 6, I will examine two arguments for the existence of a metaphysically independent level, and I will argue that only a modified version of one of them succeeds. I will argue that methodological principles support the view that there is a metaphysically independent level. (shrink)

Most philosophers treat ontological dependence and metaphysical dependence as distinct relations. A number of key differences between the two relations are usually cited in support of this claim: ontological dependence's unique connection to existence, differing respective connections to metaphysical necessitation, and a divergence in their formal features. Alongside reshaping some of the examples used to maintain the distinction between the two, I argue that the additional resources offered by the increased attention the notion of grounding has received in recent years (...) potentially offer us a way to unite the two relations, promising the attendant benefits parsimony offers, as a result. (shrink)

The aim of this study is to address the “Grounding Grounding Problem,” that is, the question as to what, if anything, grounds facts about grounding. I aim to show that, if a seemingly plausible principle of modal recombination between fundamental facts and the principle customarily called “Entailment” are assumed, it is possible to prove not only that grounding facts featuring fundamental, contingent grounds are derivative but also that either they are partially grounded in the grounds they feature or they are (...) “abysses”. (shrink)

Classic inductive skepticism–the epistemological claim that we have no good reason to believe that the unobserved resembles the observed–is plausibly everyone’s lot, whether or not they embrace Hume’s metaphysical claim that distinct existents are “entirely loose and separate”. But contemporary advocates of a Humean metaphysic accept a metaphysical claim stronger than Hume’s own. I argue that their view plausibly gives rise to a radical inductive skepticism–according to which we are downright irrational in believing as we do about the unobserved–that we (...) don’t otherwise have reason to accept. The Metaphysical Neo-Humean is in an epistemological quagmire all her own. (shrink)

Discussion of grounding-theoretic accounts of truthmaking in terms of the theoretical role of “catching cheaters”.

Fundamentality plays a pivotal role in discussions of ontology, supervenience, and possibility, and other key topics in metaphysics. However, there are two different ways of characterising the fundamental: as that which is not grounded, and as that which is the ground of everything else. I show that whether these two characterisations pick out the same property turns on a principle—which I call “Dichotomy”—that is of independent interest in the theory of ground: that everything is either fully grounded or not even (...) partially grounded. I then argue that Dichotomy fails: some facts have partial grounds that cannot be complemented to a full ground. Rejecting Dichotomy opens the door to recognising a bifurcation in our notion of fundamentality. I sketch some of the far-reaching metaphysical consequences this might have, with reference to big-picture views such as Humeanism. Since Dichotomy is entailed by the standard account of partial ground, according to which partial grounds are subpluralities of full grounds, a non-standard account is needed. In a technical “Appendix”, I show that truthmaker semantics furnishes such an account, and identify a semantic condition that corresponds to Dichotomy. (shrink)

Humeans have a problem with quantities. A core principle of any Humean account of modality is that fundamental entities can freely recombine. But determinate quantities, if fundamental, seem to violate this core principle: determinate quantities belonging to the same determinable necessarily exclude one another. Call this the problem of exclusion. Prominent Humeans have responded in various ways. Wittgenstein, when he resurfaced to philosophy, gave the problem of exclusion as a reason to abandon the logical atomism of the Tractatus with its (...) free recombination of elementary propositions. Armstrong promoted a mereological solution to the problem of exclusion; but his account fails in manifold ways to provide a general solution to the problem. Lewis studiously avoided committing to any one solution, trusting simply that, since Humeanism was true, there had to be some solution. Abandonment; failure; avoidance: we Humeans need to do better. -/- In this paper, I present what I take to be the best account of quantities, tailoring it where needed to meet Humean demands as well as my own prior commitment to quidditism, and my own comparativist inclinations. In short: determinables, not determinates, are the fundamental properties, and freely recombine; determinates arise from the instantiation of determinables in an enhanced world structure; determinate quantities may be local (in a sense to be explained), but they are not intrinsic. Is the account I end up with Humean? Not, unfortunately, as it stands: the problem of exclusion still rears its ugly head. After dismissing a failed attempt at a solution, I consider in the final section the two viable Humean options. One attributes the source of the necessary exclusions to conventional definition, the other attributes it to logic. The first is safe and familiar, but not a response I can accept given my other commitments. The second is more radical and less familiar; but I am convinced it is on the right track. I don’t have space to develop it much here, but I put it out for future research. (shrink)

Monistic grounding says that there is one fundamental ground, while pluralistic grounding says that there are many such grounds. Grounding necessitarianism says that grounding entails, but is not reducible to, necessitation, while grounding contingentism says that there are at least some cases where grounding does not entail necessitation. Pluralistic grounding necessitarianism is a very popular position, but accidental generalizations, such as ‘all solid gold spheres are less than one mile in diameter’, pose well-known problems for this view: the many fundamental (...) grounds of such generalizations do not necessitate them. Though there is a straightforward response to this objection, I argue that it fails. Thus the objection from accidental generalizations stands, and proponents of pluralistic grounding necessitarianism face the following dilemma: either give up pluralistic grounding, or give up necessitarianism. (shrink)

This collection maintains a dialogue between the analytic and continental traditions, while aspiring to situate itself beyond the analytic-continental divide. It divides into four parts, Methodologies, Truth and Meaning, Metaphysics and Ontology, and Values, Personhood and Agency, though there is considerable overlap among the categories. History and temporality are recurrent themes, but there is a lot of metaphysics generally, with some philosophy of language, philosophy of social science, ethics, political philosophy and epistemology. Less prominent is a pragmatic, deflationary attitude, and (...) at a number of points I argue for the virtues of such an approach. (shrink)

A fundamental entity is an entity that is ‘ontologically independent’; it does not depend on anything else for its existence or essence. It seems to follow that a fundamental entity is ‘modally free’ in some sense. This assumption, that fundamentality entails modal freedom (or ‘FEMF’ as I shall label the thesis), is used in the service of other arguments in metaphysics. But as I will argue, the road from fundamentality to modal freedom is not so straightforward. The defender of FEMF (...) should provide positive reasons for believing it, especially in light of recent views that are incompatible with it. I examine both direct and indirect routes to FEMF. (shrink)

Humeans and non-Humeans reasonably agree that there may be necessary connections between entities that are identical or merely partly distinct—between, e.g., sets and their individual members, fusions and their individual parts, instances of determinates and determinables, members of certain natural kinds and certain of their intrinsic properties, and (especially among physicalists) certain physical and mental states. Humeans maintain, however, that as per “Hume’s Dictum”, there are no necessary connections between entities that are wholly distinct;1 and in particular, no necessary causal (...) connections between such entities (even when the background conditions requisite for causation are in place). The Humean’s differential treatment appears principled, in reflecting that commonly accepted necessary connections involve constitutional relations, whereas wholly distinct entities (notably, causes and effects) do not constitute each other. I’ll argue, however, that the appearance of principle is not genuine, as per the following conditional: Constitutional→Causal: If one accepts certain constitutional necessities, one should accept certain causal necessities. This result provides needed leverage in assessing the two main frameworks in the metaphysics of science, treating natural kinds, causes, laws of nature, and the like. These frameworks differ primarily on whether Hume’s Dictum is taken as a working constraint on theorizing; and it has proved difficult for either side to criticize the other without presupposing their preferred stance on the dictum, hence talking past one another. The arguments for Constitutional→Causal are based, however, in general and independent considerations about what facts in the world might plausibly warrant our beliefs in certain constitutional necessities involving broadly scientific entities. The Humean can respond to these arguments, which reveal a deep tension in their view, at attendant costs of implausibilty and adhocery. The non-Humean framework doesn’t face any such tension between constitutional and causal necessities, however, and so in this respect comes out ahead. (shrink)

Monism is a metaphysical view according to which there is only one fundamental object. This paper will explore monism within the context of truthmaker theory, or Truthmaker Monism, a view rarely discussed in literature. Although few truthmaker theorists defend monism, at least explicitly, some theories seem to share the spirit of monism to some extent. Interestingly, they are proposed as solutions for the same problem, called the problem of negative truth. A close examination will show that while each of these (...) solutions can account for the problem, they are unsatisfactory for different reasons. This paper will suggest a novel solution to the problem of negative truth which preserves the advantages of existing solutions while avoiding the difficulties with which they are faced. (shrink)

I apply the notion of truthmaking to the topic of fundamentality by articulating a truthmaker theory of fundamentality according to which some truths are truth-grounded in certain entities while the ones that don't stand in a metaphysical-semantic relation to the truths that do. I motivate this view by critically discussing two problems with Ross Cameron's truthmaker theory of fundamentality. I then defend this view against Theodore Sider's objection that the truthmaking approach to fundamentality violates the purity constraint. Truthmaker theorists can (...) have a trouble-free theory of fundamentality. (shrink)

What is the relation between parts taken together and the whole that they compose? The recent literature appears to be dominated by two different answers to this question, which are normally thought of as being incompatible. According to the first, parts taken together are identical to the whole that they compose. According to the second, the whole is grounded in its parts. The aim of this paper is to make some theoretical room for the view according to which parts ground (...) the whole they compose while being, at the same time, identical to it. (shrink)

The New A-theory of Time is the view, to be elaborated and defended in this article, that many times exist, and that time is real in virtue of every moment in time bearing each of the so-called A-properties: past, present and future. I argue that TNAT is at least as theoretically virtuous as mainstream views in the philosophy of time and may have some claim to being our best theory of time. I show that the properties ‘past’, ‘present’ and ‘future’ (...) can be understood as compatible intrinsic properties. Having demonstrated that this account of the A-properties is coherent, I go on to demonstrate how TNAT can give us an account of passage, change and the truth-conditions for temporal sentences. In the final section of the article, I develop a tentative argument in favour of TNAT, though concede that we have to settle for the result that TNAT is on a par with our other theories of time. In the remainder of this opening section, my aim is to situate the current proposal as a direct response to Mc.. (shrink)

This paper will examine a novel argument in favour of entity grounding over fact-only grounding. The idea of this argument, roughly speaking, is that the proponents of fact-only grounding cannot provide a unified account of grounds of identity, whereas the proponents of entity grounding can. In this paper, I will give a response to this argument. Specifically, I will argue that the problem which this argument raises to the proponents of fact-only grounding is also a problem with which the proponents (...) of entity grounding are faced. Therefore, this argument fails to show that entity grounding is superior to fact-only grounding. Moreover, I will suggest that the failure of this argument points to a general lesson about the issue of grounds of identity facts. (shrink)

Perichoresis, or “mutual indwelling,” is a crucial concept in Trinitarian theology. But the philosophical underpinnings of the concept are puzzling. According to ordinary conceptions of “indwelling” or “being in,” it is incoherent to think that two entities could be in each other. In this paper, I propose a mereological way of understanding “being in,” by analogy with standard examples in contemporary metaphysics. I argue that this proposal does not conflict with the doctrine of divine simplicity, but instead affirms it. I (...) conclude by discussing how mutual indwelling relates to the concepts of unity and identity. (shrink)

This article for the Stanford Encyclopedia for Philosophy provides a state of the art survey and assessment of the contemporary debate about truth-makers, covering both the case for and against truth-makers. It explores 4 interrelated questions about truth-makers, (1) What is it to be a truth-maker? (2) Which range, or ranges, of truths are eligible to be made true (if any are)? (3) What kinds of entities are truth-makers? (4) What is the motivation for adopting a theory of truth-makers? And (...) adds that there's another question to often put aside by metaphysicians but has critical consequences for truth-makers: (5) What are the truth-bearers? (shrink)

Is it possible that there are extended simples—material objects extended in space or spacetime that have no proper parts? The most commonly cited argument for this possibility is based on a version of the Humean principle: namely (and with some qualifications), any pattern of instantiation of a fundamental relation is possible. In this paper, we make the Humean argument fully explicit, and criticise it from three aspects—the Disjunction problem, the Pluralist problem, and the Accidentality problem. First, the original argument only (...) shows a disjunctive thesis: either extended simples are possible, or unextended complexes are possible. In order to reach the desired conclusion, some additional premise is needed. Yet, even though we agree that the Disjunction problem can be met, we argue that the Humean argument fails to establish the possibility of extended simples, for two reasons: the first comes from compositional pluralism, and the second is about the definition of accidental properties. We contend that the latter two problems put the proponents of the Humean argument in serious difficulty. Thus, metaphysicians who hold that there are extended simples should find better arguments for this view. (shrink)

Ross Cameron puts forward a novel solution to the truthmaker problem facing presentism. I claim that, by Cameron's own lights, the view is not in fact a presentist view at all, but rather requires us to endorse a form ofPriority Presentism, whereby past objects are derivative and depend for their existence upon present objects. I argue that this view should be rejected.

In this paper I offer a partial defence of Armstrong’s totality relation as a solution to the problem of so-called “negative existentials”.

Ross Cameron puts forward a novel solution to the truthmaker problem facing presentism. I claim that, by Cameron's own lights, the view is not in fact a presentist view at all, but rather requires us to endorse a form of Priority Presentism, whereby past objects are derivative and depend for their existence upon present objects. I argue that this view should be rejected.