Disjointism is the view that co-located objects do not share any parts. A human-shaped statue is composed from a torso, head and limbs; the co-located lumpof clay is only composed from chunks of clay. This essay discusses the tenability of this relatively neglected view, focusing on two objections. The first objection is that disjointism implies co-located copies of microphysical particles. I argue that it doesn’t imply this and that there are more plausible disjointist views of tiny parts available. The second (...) objection is that disjointism is at a loss to explain how material objects can be co-located and why the weights of co-located objects don’t add up. The standard pluralist account appeals to the fact that co-located objects stand in mereological relations and this account is not available to the disjointist. I sketch an alternative account that appeals to a notion of ‘material identity’: the statue is taken to be the same matter as the lump of clay. The resort to a new theoretical primitive may seem to invite a quick rejection on grounds of unnecessary theoretical complexity but I argue that an abductive comparison with rival forms of pluralism shows that such a rejection is misguided. (shrink)

Compliments have received only cursory attention from speech act theorists and are usually characterised as run-of-the-mill illocutionary acts. Yet both intentionalist and conventionalist theories of illocutionary force struggle to accommodate ordinary language uses of ‘compliment’. I argue that this is because there are in fact two kinds of compliment: illocutionary compliments and perlocutionary compliments. This account illuminates the practice of complimenting, as well as its converse, insulting, and illustrates the complex relationship between illocutionary force and perlocutionary effect.

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)

Mereological atomism is the thesis that everything is ultimately composed of atomic parts, i.e., parts without proper parts. Typically, this thesis is characterized by an axiom stating that everything has atomic parts. The present paper argues that the success of this standard characterization depends on how the notions of sum and composition are defined. In particular, we put forward a novel definition of mereological sum that: (i) is not equivalent to existing definitions in the literature, if no strong decomposition principle (...) is assumed; (ii) can be used to argue that the standard characterization of atomism fails, because having atomic parts is not sufficient to be a sum of atoms; and (iii) provides a purely mereological distinction between structured and unstructured wholes, contributing to the ongoing debate on this crucial topic. (shrink)

I propose a new theory of mereology based on a mereological reflection principle. Reflective mereology has natural fusion principles but also refutes certain principles of classical mereology such as Universal Fusion and Fusion Uniqueness. Moreover, reflective mereology avoids Uzquiano’s cardinality problem–the problem that classical mereology tends to clash with set theory when they both quantify over everything. In particular, assuming large cardinals, I construct a model of reflective mereology and second-order ZFCU with Limitation of Size. In the model, classical mereology (...) holds when the quantifiers are restricted to the urelements. (shrink)

In the literature on mereology it is often accepted that mereological universalism entails extensionalism. More precisely, many accept that, if parthood is assumed to be a partial order, the thesis that every plurality of entities has a mereological fusion entails the thesis that different composite entities have different proper parts. Central to this idea is the principle known as ‘Weak Supplementation’ which many take to impose an important constraint on the relation of proper parthood. In this paper I argue that (...) this claim is false as the principle that I will call ‘Minimal Supplementation’ appears to be capable of doing all the work done by Weak Supplementation but without entailing extensionalism if conjoined with universalism and core mereology. (shrink)

This paper investigates two intuitionistic mereological systems based on Tarski’s axiomatisation of general mereology. These systems use two intuitionistically non-equivalent formalisations of the notion of fusion. I study extensionality and supplementation properties as well as some variants of these systems, and defend parthood as a suitable primitive notion for intuitionistic mereology if working with Tarski’s axiomatisation. Furthermore, I arrive at an equi-interpretability result for one of the atomistic variants with intuitionistic plural logic. I discuss to what extent these results support (...) the philosophical pertinence of the mereological systems under investigation as intuitionistic theories of parthood, thereby reacting to a conceptual challenge that we are confronted with when engaging in intuitionistic mereology. (shrink)

In this paper, we present an extensional system of mereology suitable to account for the intuitive distinction between heaplike and non-heaplike entities. Since the need to capture this distinction has been a key motivation for non-extensional mereologies, we first assess the main non-extensional systems advanced in the last years and highlight some mereological and metaphysical difficulties they involve. We then advance a novel program, according to which the distinction between heaplike and non-heaplike entities can be accounted for by bringing together (...) the parthood relation characterized by classical extensional mereology and an Aristotelian extensional notion of potential parthood. Thus, while rejecting the thesis of mereological monism, our proposal is consistent with the thesis of mereological extensionalism. We show that within this framework it is possible to characterize the above-mentioned distinction, to define the relation of material constitution, and to capture three fundamental standpoints in metaphysics. (shrink)

Part is not a univocal term. Uses of parthood and composition that do not obey any supplementation principle have a long philosophical tradition and strong support from contemporary physics. We call such uses potential parts. This paper first shows why potential parts are important and incompatible with supplementation, then provides a formal mereology for such parts inspired by the path-integral approach to quantum electrodynamics.

Según la caracterización extendida del debate entre endurantistas y perdurantistas, los objetos materiales persisten temporalmente o bien en virtud de estar totalmente presentes en distintos momentos de tiempo, o bien en virtud de poseer partes temporales en distintos momentos de tiempo. El presente artículo se propone realizar una defensa de la teoría endurantista de las objeciones presentadas por Barker y Dowe (2003; 2005) y Hofweber y Velleman (2011). Dichas objeciones intentan mostrar que el Endurantismo (i) supone lógicamente la tesis característica (...) de la teoría perdurantista y (ii) es internamente incoherente. En contra de estas objeciones, argumento que al menos en algunas de sus versiones, la teoría endurantista es perfectamente coherente y no supone ningún compromiso con la existencia de partes temporales. (shrink)

A.J. Cotnoir has argued that we should distinguish between two notions of proper parthood: outstripped part and non-identical part. Outstripped parthood is an asymmetric relation, but non-identical parthood is not. We argue, first, that the intuitions Cotnoir uses to motivate these notions do not always give the right verdict; and, second, that systematic reasons for distinguishing these two notions of parthood have further counter-intuitive consequences. This means the distinction between two notions of proper parthood currently lacks adequate motivation.