The problem of act individuation is a debate about the identity conditions of human acts. The fundamental question about act individuation is: how do we distinguish between actions? Three views of act individuation have dominated the literature. First, Donald Davidson and G.E.M. Anscombe have argued that a number of different descriptions refer to a single act. Second, Alvin Goldman and Jaegwon Kim have argued that each description designates a distinct act. Finally, Irving Thalberg and Judith Jarvis Thomson have averred that (...) some acts are sequences of causally related events, which include both a primitive bodily action and some of its effects. All of these accounts have assumed that a simple invariantist account of act individuation captures how ordinary people distinguish between acts. For my dissertation, I devised an experiment to test the action theorists' assumptions. My data show that people's intuitions seem to depend on the valence of the consequences of the action under consideration. So, an invariantist account is not possible. In light of the empirical results, I argue that if we seek a folk account of act individuation, then that account should be able to explain the variability that seems to be present in people's intuitions about different cases. (shrink)

cal practice: the enterprise of specifying information about the world for use in computer systems. Knowledge representation as a field also encompasses conceptual results that call practitioners’ attention to important truths about the world, mathematical results that allow practitioners to make these truths precise, and computational results that put these truths to work. This chapter surveys this practice and its results, as it applies to the interpretation of natural language utterances in implemented natural language processing systems. For a broader perspective (...) on such technical practice, in all its strengths and weaknesses, see (Agre 1997). Knowledge representation offers a powerful general tool for the science of language. Computational logic, a prototypical formalism for representing knowledge about the world, is also the model for the level of logical form that linguists use to characterize the grammar of meaning (Larson and Segal 1995). And researchers from (Schank and Abelson 1977) to (Shieber 1993) and (Bos to appear) have relied crucially on such representations, and the inference methods associated with them, in articulating accounts of semantic relations in language, such as synonymy, entailment, informativeness and contradiction. The new textbooks (Blackburn and Bos 2002a, Blackburn and Bos 2002b) provide an excellent grounding in this research, and demonstrate how deeply computational ideas from knowledge representation can inform pure linguistic study. In this short chapter, I must leave much of.. (shrink)

A critical review of the main themes arising out of recent literature on the semantics of ordinary event talk. The material is organized in four sections: (i) the nature of events, with emphasis on the opposition between events as particulars and events as universals; (ii) identity and indeterminacy, with emphasis on the unifier/multiplier controversy; (iii) events and logical form, with emphasis on Davidson’s treatment of the form of action sentences; (iv) linguistic applications, with emphasis on issues concerning aspectual phenomena, the (...) telicity/atelicity distinction, the treatment of statives, and temporal quantification. (shrink)

You and I lead different lives. While we share a society and a world, our existence is separate from one another. You and I matter individually, by ourselves. My dissertation is about this simple thought. I argue that this simple insight, the separateness of persons, tells us something fundamental about morality. My dissertation seeks to answer how the separateness of persons matters. I develop a precise view of the demands of the separateness of persons. The separateness of persons imposes both (...) a requirement on the justification of first-order moral principles as well as a requirement on the content of first-order moral principles. In specifying these demands, I argue that respecting the separateness of persons requires taking into consideration each person’s point of view separately. This requires taking into account the moral relations in which individuals stand to one another. I make use of this relational understanding of the separateness of persons to advance various debates in moral and political philosophy. I argue for a framework to assess to which extent the veil of ignorance can be reconciled with the separateness of persons. I also argue for a new view on the ethics of risk which is a form of contractualism that discounts risks only by their objective risk. Furthermore, I argue for a new solution to the problem of aggregation that is skeptical of aggregation and can set plausible limits to aggregation. Lastly, I provide a new relational agent-based justification for deontological constraints. In addition to answering how the separateness of persons matters, I defend the separateness of persons against challenges. Most importantly, I argue that the importance of the separateness of persons is not undermined even if we believe that our personal identity, i.e. whether we persist as the same person, is unimportant. (shrink)

Reification is a standard technique in conceptual modeling, which consists of including in the domain of discourse entities that may otherwise be hidden or implicit. However, deciding what should be rei- fied is not always easy. Recent work on formal ontology offers us a simple answer: put in the domain of discourse those entities that are responsible for the (alleged) truth of our propositions. These are called truthmakers. Re-visiting previous work, we propose in this paper a systematic analysis of truthmaking (...) patterns for properties and relations based on the ontolog- ical nature of their truthmakers. Truthmaking patterns will be presented as generalization of reification patterns, accounting for the fact that, in some cases, we do not reify a property or a relationship directly, but we rather reify its truthmakers. (shrink)

The paper argues that tropes cannot be used to solve the mind-body problem, as advocated by David Robb in some paper.

Causation and the laws of nature are nothing over and above the pattern of events, just like a movie is nothing over and above the sequence of frames. Or so I will argue. The position I will argue for is broadly inspired by Hume and Lewis, and may be expressed in the slogan: what must be, must be grounded in what is.

This thesis brings together two concerns. The first is the nature of inference—what it is to infer—where inference is understood as a distinctive kind of conscious and self-conscious occurrence. The second concern is the possibility of doxastic agency. To be capable of doxastic agency is to be such that one is capable of directly exercising agency over one’s beliefs. It is to be capable of exercising agency over one’s beliefs in a way which does not amount to mere self-manipulation. Subjects (...) who can exercise doxastic agency can settle questions for themselves. A challenge to the possibility of doxastic agency stems from the fact that we cannot believe or come to believe “at will”, where this in turn seems to be so because belief “aims at truth”. It must be explained how we are capable of doxastic agency despite that we cannot believe or come to believe at will. On the orthodox ‘causalist’ conception of inference for an inference to occur is for one act of acceptance to cause another in some specifiable “right way”. This conception of inference prevents its advocates from adequately seeing how reasoning could be a means to exercise doxastic agency, as it is natural to think it is. Suppose, for instance, that one reasons and concludes by inferring where one’s inference yields belief in what one infers. Such an inference cannot be performed at will. We cannot infer at will when inference yields belief any more than we can believe or come to believe at will. When it comes to understanding the extent to which one could be exercising agency in such a case the causalist conception of inference suggests that we must look to the causal history of one’s concluding act of acceptance, the nature of the act’s being determined by the way in which it is caused. What results is a picture on which such reasoning as a whole cannot be action. We are at best capable of actions of a kind which lead causally to belief fixation through “mental ballistics”. The causalist account of inference, I argue, is in fact either inadequate or unmotivated. It either fails to accommodate the self-consciousness of inference or is not best placed to play the very explanatory role which it is put forward to play. On the alternative I develop when one infers one’s inference is the conscious event which is one’s act of accepting that which one is inferring. The act’s being an inference is determined, not by the way it is caused, but by the self-knowledge which it constitutively involves. This corrected understanding of inference renders the move from the challenge to the possibility of doxastic agency to the above ballistics picture no longer tempting. It also yields an account of how we are capable of exercising doxastic agency by reasoning despite being unable to believe or come to believe at will. In order to see how such reasoning could amount to the exercise of doxastic agency it needs to be conceived of appropriately. I suggest that paradigm reasoning which potentially amounts the exercise of doxastic agency ought to be conceived of as primarily epistemic agency—agency the aim of which is knowledge. With inference conceived as suggested, I argue, it can be seen how to engage in such reasoning can just be to successfully exercise such agency. (shrink)

Disjunctivism about perceptual appearances, as I conceive of it, is a theory which seeks to preserve a naïve realist conception of veridical perception in the light of the challenge from the argument from hallucination. The naïve realist claims that some sensory experiences are relations to mind-independent objects. That is to say, taking experiences to be episodes or events, the naïve realist supposes that some such episodes have as constituents mind-independent objects. In turn, the disjunctivist claims that in a case of (...) veridical perception like this very kind of experience that you now have, the experiential episode you enjoy is of a kind which could not be occurring were you having an hallucination. The common strategy of arguments from hallucination set out to show that certain things are true of hallucinations, and hence must be true of perceptions. For example, it is argued that hallucinations must have non-physical objects of awareness, or that such states are not relations to anything at all, but are at best seeming relations to objects. In insisting that veridical perceptual experience is of a distinct kind from hallucination, the disjunctivist denies that any of these conceptions of hallucination challenges our conception of veridical perceptions as relations to mind-independent objects. More specifically, I assume that the disjunctivist advocates naïve realism because they think that this position best articulates how sensory experience seems to us to be just through reflection. If the disjunctivist is correct in this contention, then anyone who accepts the conclusion of the argument from hallucination must also accept that the nature of sensory experience is other than it seems to us to be. In turn, one may complain that any such error theory is liable to lead to sceptical consequences. A Humean scepticism about the senses launches a challenge about our knowledge of the world through questioning the conception we have of what sense experience is, and how it can provide knowledge of the world. (shrink)

Faced with the conflict between our intuition that no two things ever share a place at a time and these counterexamples to it, philosophers usually try to find a happy medium between sticking with the original intuition and rejecting all of its counterexamples or giving up the whole intuition and accepting all the counterexamples. Some counterexamples might be rejected on conceptual grounds : one may deny for instance that absolute space is in the same place that the entities located therein (...) on the ground that absolute space is not itself located. One may also reject the distinct existence of some of the entities put forward in the examples : determinable properties might be nothing else than boolean combinations of determinate ones, spots on a screen may be just four dimensional worms whose passing through each other is a matter of part sharing rather than compenetration, etc. But as long as the conceivability of at least one counterexample is granted, the impenetrability intuition has to be weake- ned. To this end, one can weaken either the modal force of the impenetrability intuition or its scope. One may claim for instance that things are impenetrable in our world, but grant that the remaining counterexample refers to genuine metaphysical possibilities (although not natural ones). On the other hand, on may claim that the impenetrability intuition does not bear on every entity in the outside world, but only on some of them. Locke, famously, did not want to give up the metaphysical necessity of impenetrability, but agreed to restrict it to entities of the same kind.4 One other way to restrict the scope of the intuition of impenetrability is to claim that only independent entities (substances, or things proper) are impenetrable , or that only material entities are. (shrink)

Hume’s famous character Cleanthes claims that there is no difficulty in explaining the existence of causal chains with no first cause since in them each item is causally explained by its predecessor. Relying on logico-mathematical resources, we argue for two theses: (1) if the existence of Cleanthes’ chain can be explained at all, it must be explained by the fact that the causal law ruling it is in force, and (2) the fact that such a causal law is in force (...) cannot explain the occurrence of the events in the chain. In order to perform (1), we manage to express in mathematical terms the intuitive idea that indefinitely delayed explanation is ultimately no explanation. In order to achieve (2), we identify a logical relation we can prove to be as strong as the causal relation at issue in the Cleanthes passage, according to a precise notion of strength of relations. (shrink)

Ordinary Language Philosophy has largely fallen out of favour, and with it the belief in the primary importance of analyses of ordinary language for philosophical purposes. Still, in their various endeavours, philosophers not only from analytic but also from other backgrounds refer to the use and meaning of terms of interest in ordinary parlance. In doing so, they most commonly appeal to their own linguistic intuitions. Often, the appeal to individual intuitions is supplemented by reference to dictionaries. In recent times, (...) Internet search engine queries for expressions of interest have become quite popular. Apparently, philosophers attempt to surpass the limits of their own linguistic intuitions by appealing to experts or to factual uses of language. I argue that this attempt is commendable but that its execution is wanting. Instead of appealing to dictionaries or Internet queries, philosophers should employ computer-based linguistic corpora in order to confirm or falsify hypotheses about the factual use of language. This approach also has some advantages over methods employed by experimental philosophers. If the importance of ordinary language is stressed, the use of linguistic corpora is hardly avoidable. (shrink)

Distributive egalitarians believe that distributive justice is to be explained by the idea of distributive equality (DE) and that DE is of intrinsic value. The socio-relational critique argues that distributive egalitarianism does not account for the “true” value of equality, which rather lies in the idea of “equality as a substantive social value” (ESV). This paper examines the socio-relational critique and argues that it fails because – contrary to what the critique presupposes –, first, ESV is not conceptually distinct from (...) DE, and second, the idea of ESV cannot serve as a “foundation” or “root” of distributive egalitarianism. (shrink)

My starting point is that discussions in philosophy about the ontology of technical artifacts ought to be informed by classificatory practices in engineering. Hence, the heuristic value of the natural-artificial distinction in engineering counts against arguments which favour abandoning the distinction in metaphysics. In this chapter, I present the philosophical equipment needed to analyse classificatory practices and then present a case study of engineering practice using these theoretical tools. More in particular, I make use of the Collectivist Account of Technical (...) Artifacts (CAT) according to which there are different classificatory practices for natural, artificial, and social objects. I demonstrate that in the community studied, artificial kinds are marked by distinctive classificatory practices. The presence of these distinctive classificatory practices in engineering with regard to artificial kinds should inform discussions about the ontology of technical artifacts just as the distinctive classificatory practices in natural science inform discussions about natural kinds. (shrink)

We can see mereology as a theory of parthood and topology as a theory of wholeness. How can these be combined to obtain a unified theory of parts and wholes? This paper examines various non-equivalent ways of pursuing this task, with specific reference to its relevance to spatio-temporal reasoning. In particular, three main strategies are compared: (i) mereology and topology as two independent (though mutually related) chapters; (ii) mereology as a general theory subsuming topology; (iii) topology as a general theory (...) subsuming mereology. Some more speculative strategies and directions for further research are also considered. (shrink)

Mental causation is a problem and not just a problem for the nonphysicalist. One of the many lessons learned from Jaegwon Kim’s writings in the philosophy of mind is that mental causation is a problem for the nonreductive physicalist as well. A central component of the common sense picture we have of ourselves as persons is that our beliefs and desires causally explain our actions. But the completeness of the “brain sciences” threatens this picture. If all of our actions are (...) causally explained by neurophysiological events occurring in our brains, what causal role is left for our reasons and motives? It would seem that these brain events do all the causal work there is to do, thus robbing the mental of its efficacy altogether or else making it a merely superfluous or redundant causal factor. This essay presents a systematic treatment of this exclusion dilemma from the perspective of a nonreductive physicalist. I argue that both horns of this dilemma can be avoided if we ground mental causation in counterfactual dependence between distinct events and understand the mind-body relation as event realization. Although in the final analysis our actions are overdetermined by their mental and neurophysiological antecedents, this overdetermination is entirely unproblematic. (shrink)

This thesis is an examination and critique of naturalistic representational theories of phenomenal character. Phenomenal character refers to the distinctive quality that perceptual and sensational experiences seem to have; it is identified with 'what it is like' to undergo experiences. The central claims of representationalism are that phenomenal character is identical with the content of experience and that all representational states, bearing appropriate relations to the cognitive system, are conscious experiences. These claims are taken to explain both how conscious experiential (...) states arise and their nature. After examining the desiderata for naturalistic explanations, I argue that theories which ascribe nonconceptual content to experiences are the most plausible versions of representationalism. Further, causal covariation and teleological theories yield distinctive and interesting representationalist positions, hence, they become the focus of this study. To assess representationalism, I investigate whether all differences in phenomenal character can be correlated with differences in content. I claim that a useful distinction can be drawn between implicit and explicit content, which allows one to best describe the phenomena of perfect and relative pitch. I then argue that ambiguous figures show that two experiences can have the same content but different phenomenal character. I explicate the Inverted Earth hypothesis and claim that to identify content and phenomenal character, representationalists either have to condone the possibility of philosophical zombies, or hold that people lack authoritative first-person knowledge of their current experiences. Both these positions are unpalatable. Finally, I argue that representationalists cannot ascribe contents to experiences of novel colours to account for their phenomenal character. I also question, in light of dissociation phenomena, whether there is one distinctive relationship that all experiences bear to the cognitive system. I conclude that phenomenal character cannot be identical with the type of content under investigation, and that naturalistic representationalist theories cannot fully explain conscious experience. (shrink)

I argue that the Carroll-Chen cosmogonic model does not provide a plausible scientific explanation of our universe's initial low-entropy state.

Whether there exist causal relations between guns firing and people dying, between pedals pressed and cars accelerating, or between carbon dioxide emissions and global warming, is typically taken to be a mind-independent, objective, matter of fact. However, recent contributions to the literature on causation, in particular theories of contrastive causation and causal modelling, have undermined this central causal platitude by relativising causal facts to models or to interests. This thesis flies against the prevailing wind by arguing that we must pay (...) greater attention to which elements of our causal talk vary with context and which elements track genuine features of the world around us. I will argue that once these elements are teased apart we will be in a position to better understand some of the most persistent problems in the philosophy of causation: pre-emption cases, absence causation, failures of transitivity and overdetermination. The result is a naturalist account of causation, concordant with the contextual variability we find in our ordinary causal talk, and parsimonious with respect to the theoretical entities posited. (shrink)

A critical survey of the fundamental philosophical issues in the logic and formal ontology of space, with special emphasis on the interplay between mereology (the theory of parthood relations), topology (broadly understood as a theory of qualitative spatial relations such as continuity and contiguity), and the theory of spatial location proper.

In previous work I have argued that talk about negative events should not be taken at face value: typically, what we are inclined to think of as a negative event (John’s failure to go jogging) is just an ordinary, positive event (his going to the movie instead); it is a positive event under a negative description. Here I consider more closely the difficulties that arise in those cases where no positive event seems available to do the job, as with putative (...) cases of causation by omission. In particular, I elaborate on Helen Beebee’s idea that not all causal explanations are reports of causation. When we mention John’s failure to turn off the gas as an explanans of why there was an explosion, we do not say what caused the explosion. We do not mention any of the relevant causes. We just remark that one sort of event that was supposed to occur, and whose occurrence would have prevented the explosion, did not in fact occur. (shrink)

This thesis studies Judea Pearl’s logic of counterfactuals derived from the causal modeling framework, in comparison to the influential Stanlnaker-Lewis counterfactual logics. My study focuses on a characteristic principle in Pearl’s logic, named reversibility. The principle, as Pearl pointed out, goes beyond Lewis’s logic. Indeed, it also goes beyond the stronger logic of Stanlnaker, which is more analogous to Pearl’s logic. The first result of this thesis is an extension of Stanlnaker’s logic incorporating reversibility. It will be observed that the (...) translation of reversibility from Pearl’s language to the standard language for conditional logic deserves some attention. In particular, a straightforward translation following Pearl’s suggestion would render reversibility incompatible with Stanlnaker’s logic. A new translation of reversibility will be proposed, and an extension of Stanlnaker’s logic with the inclusion of the translated reversibility will be investigated. More importantly, it will be shown that the extended Stanlnaker’s logic is sound and complete with respect to a modified Stanlnaker’s semantics. The extension of Stanlnaker’s logic has an interesting implication. Zhang, Lam, and de Clercq have shown that special case of reversibility, despite its name, actually states an important kind of irreversibility: counterfactual dependence between distinct events is irreversible. In other words, reversibility entails that there is no cycle of counterfactual dependence altogether generalizations of reversibility. However, as shown in Zhang et al., Pearls’ logic does not rule out cycles of counterfactual dependence altogether. It in fact allows cycles that involve three or more distinct events. This is peculiar because the status of cyclic counterfactual dependence seems no more metaphysically secure than that of mutual counterfactual dependence. This consideration leads to an exploration of logics that rule out all cycles of counterfactual dependence. A surprising result is that the extension of Stanlnaker’s logic is precisely a logic of this sort. (shrink)

Words have meaning. Sentences also have meaning, but their meaning is different in kind from any collection of the meanings of the words they contain. I discuss two puzzles related to this difference. The first is how the meanings of the parts of a sentence combine to give rise to a unified sentential meaning, as opposed to a mere collection of disparate meanings (UP1). The second is why the formal ontology of linguistic meaning changes when grammatical structure is built up (...) (UP2). For example, the meaning of a sentence is a proposition evaluable for truth and falsity. In contrast, a collection of the meanings of its parts does not constitute a proposition and is not evaluable for truth. These two puzzles are closely related, since change in formal ontology is the clearest sign of the unity of meaning. The most popular strategy for answering them is taking the meanings of the parts as abstractions from primitive sentence meanings. However, I argue that, given plausible psychological constraints, sentence meanings cannot be taken as explanatory primitives. Drawing on recent work in Generative Grammar and its philosophy, I suggest that the key to both unity questions is to distinguish strictly between lexical and grammatical meaning. The latter is irreducible and determines how lexical content is used in referential acts. I argue that these referential properties determine a formal ontology, which explains why and how formal ontology changes when grammatical structure is built up (UP2). As for UP1, I suggest that, strictly speaking, lexical meanings never combine. Instead, whenever grammar specifies a formal ontology for the lexical meanings entering a grammatical derivation, further lexical (or phrasal) meanings can only specify aspects of this recursive grammatical process. In this way, contemporary grammatical theory can be used to address old philosophical problems. (shrink)

Ordinary reasoning about space—we argue—is first and foremost reasoning about things or events located in space. Accordingly, any theory concerned with the construction of a general model of our spatial competence must be grounded on a general account of the sort of entities that may enter into the scope of the theory. Moreover, on the methodological side the emphasis on spatial entities (as opposed to purely geometrical items such as points or regions) calls for a reexamination of the conceptual categories (...) required for this task. Building on material presented in an earlier paper, in this work we offer some examples of what this amounts to, of the difficulties involved, and of the main directions along which spatial theories should be developed so as to combine formal sophistication with some affinity with common sense. (shrink)

This paper deals with Hans Reichenbach's common cause principle. It was propounded by him in, and has been developed and widely applied by Wesley Salmon, e.g. in and. Thus, it has become one of the focal points of the continuing discussion of causation. The paper addresses five questions. Section 1 asks: What does the principle say? And section 2 asks: What is its philosophical significance? The most important question, of course, is this: Is the principle true? To answer that question, (...) however, one must first consider how one might one argue about it at all. One can do so by way of examples, the subject of section 3, or more theoretically, which is the goal of section 4. Based on an explication of probabilistic causation proposed by me in,, and, section 4 shows that a variant of the principle is provable within a classical framework. The question naturally arises whether the proved variant is adequate, or too weak. This is pursued in section 5. My main conclusion will be that some version of Reichenbach's principle is provably true, and others may be. This may seem overly ambitious, but it is not. The paper does not make any progress on essential worries about the common cause principle arising in the quantum domain; it only establishes more rigorously what has been thought to be plausible at least within a classical framework. (shrink)

In this paper I attempt to show, against certain versions of trope theory, that properties with analyzable particularity cannot be merely exactly similar: such properties are either particularized properties (tropes) that are dissimilar to every any other trope, or else universalized properties (universals). I argue that each of the most viable standard and nonstandard particularizers that can be employed to secure the numerical difference between exactly similar properties can only succeed in grounding the particularity of properties, that is, in having (...) properties be tropes, at the expense of ruling out the possibility of their exact similarity. Here are the four nonstandard particularizers that I examine: the genealogy of a property, the history of a property, the causal effects of a property, and the duration of a property. And here are the two standard particularizers that I examine: the bearer of a property, by which I mean either a bare particular or a spatiotemporal location, and the property itself, by which I mean that the property is self-particularized. In my concluding remarks, I explain that the only remaining hope for preserving the possibility of exactly similar tropes is regarding properties as primitively particular, and that this must mean not that properties are selfparticularized but that they are particularized due to nothing. I close by arguing that this may not help trope theory after all. (shrink)

Plato did it. Aristotle did it. All the great philosophers did it. You do it and we do it: we draw philosophical conclusions from linguistic data. Although we all do it, the degree, manner, and intensity to which it is done varies. Some have made piecemeal observations about language (e.g., “all these different things have the same term predicated of them”) to draw metaphysical conclusions (e.g., “there is some one existing thing that all these different entities share”). Others have made (...) observations about how all people – or at least, some important subset of them – employ a term (e.g., “we don’t say an action is voluntary unless we wish to say that it was done for (or in) an unusual reason (or manner)”) to draw conclusions about human agency (e.g., “actions that are done in the normal way in the normal course of events are neither free nor compulsory”). And others have looked to how people would talk were certain actual conditions not to be true (e.g., “we would say that we were still talking about Aristotle even if it were to turn out that he didn’t teach Alexander the Great”) to infer necessary features of the semantic realm (e.g., that some propositions must contain an actual individual and not a description of an individual). Still others have looked to empirical results from the science of linguistics (e.g., “the types of complements allowed by the verbs believes and knows are different”) to draw epistemological conclusions (e.g., “knowledge of something does not imply belief of it”), or again “the distributional facts concerning knows that and knows how are the same” to draw the conclusion “practical knowledge is a kind of theoretical knowledge”. (shrink)

Roger Gibson has achieved as much as anyone else, indeed, more, in presenting and defending Quine’s philosophy. It is no surprise that the great man W.V. Quine himself said that in reading Gibson he gained a welcome perspective on his own work. His twin books The Philosophy of W.V. Quine and Enlightened Empiricism have no rivals. We are all indebted to Roger. The essay that follows is intended not only to honor him but also to continue a theme that runs (...) throughout his (and Quine’s) work, namely, the seamless division between science and philosophy. The techniques we invoke are consonant with the naturalistic conception of language that central themes of Professor Gibson’s writings, namely, that language is “a social art to be studied empirically” (Enlightened Empiricism, p. 64). (shrink)

I defend and develop a traditional view in the metaphysics of sound, The Wave Theory of Sound. According The Wave Theory, as developed herein, sounds are not patterned disturbances so much as their propagation. And the propagation of a patterned disturbance is not a form of travel, but a dynamic in-formation, the wave-form successively inhering in diferently located parts of the dense and elastic medium. This conception, along with the assumption that we hear not only sounds but their sources, has (...) the resources to address many of the most recent criticisms of this traditional view. (shrink)