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According to Crane’s schematicity thesis (ST) about intentional objects, intentionalia have no particular metaphysical nature qua thought-of entities; moreover, the real metaphysical nature of intentionalia is various, insofar as it is settled independently of the fact that intentionalia are targets of one’s thought. As I will point out, ST has the ontological consequence that the intentionalia that really belong to the general inventory of what there is, the overall domain, are those that fall under a good metaphysical kind, i.e., a (...) |
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A popular claim in recent philosophy of mind and action is that events only exist once they are over. This has been taken to have the consequence that many temporal phenomena cannot be understood ‘from the inside’, as they are unfolding, purely in terms of events. However, as I argue here, the claim that events exist only when over is incoherent. I consider two ways of understanding the claim and the notion of existence it involves: one that ties existence to (...) |
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This paper is about a certain view of intentionality, a problem faced by the view, and two ways in which, it has been proposed, the problem might be solved. The view is that every intentional state has an intentional object. The problem is that the putative intentional objects of some intentional states do not, or even cannot, exist. The two strategies to solve the problem and secure the view are those implemented by Tim Crane in his article “Intentional Objects”. In (...) |
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The mental realm seems different to the physical realm; the mental is thought to be dependent on, yet distinct from the physical. But how, exactly, are the two realms supposed to be different, and what, exactly, creates the seemingly insurmountable juxtaposition between the mental and the physical? This review identifies and discusses five marks of the mental, features that set characteristically mental phenomena apart from the characteristically physical phenomena. These five marks (intentionality, consciousness, free will, teleology, and normativity) are not (...) |
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Conversational exculpature is a pragmatic process whereby information is subtracted from, rather than added to, what the speaker literally says. This pragmatic content subtraction explains why we can say “Rob is six feet tall” without implying that Rob is between 5'0.99" and 6'0.01" tall, and why we can say “Ellen has a hat like the one Sherlock Holmes always wears” without implying Holmes exists or has a hat. This article presents a simple formalism for understanding this pragmatic mechanism, specifying how, (...) |
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Meinong’s thought has been rediscovered in recent times by analytic philosophy: his object theory has significant consequences in formal ontology, and especially his account of impossible objects has proved itself to be decisive in a wide range of fields, from logic up to ontology of fiction. Rejecting the traditional ‘prejudice in favour of the real’, Meinong investigates what there is not: a peculiar non-existing object is precisely the fictional object, which exemplifies a number of properties without existing in the same (...) |
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Are there nonexistent objects, i.e., objects that do not exist? Some examples often cited are: Zeus, Pegasus, Sherlock Holmes, Vulcan (the hypothetical planet postulated by the 19th century astronomer Le Verrier), the perpetual motion machine, the golden mountain, the fountain of youth, the round square, etc. Some important philosophers have thought that the very concept of a nonexistent object is contradictory (Hume) or logically ill-formed (Kant, Frege), while others (Leibniz, Meinong, the Russell of Principles of Mathematics) have embraced it wholeheartedly. (...) |
