This paper critically examines a prominent and perennial strategy—found in thinkers as diverse as Kant and Shamik Dasgupta—of simultaneously embracing the Principle of Sufficient Reason and also limiting it so as to avoid certain apparently negative consequences of an unrestricted PSR. I will argue that this strategy of taming the PSR faces significant challenges and may even be incoherent. And for my purposes, I will enlist a generally derided argument by Leibniz for the PSR which will help us to see (...) the connections between the PSR and a radical form of monism. (shrink)

My aim in this paper is to explore the limits of a conception of metaphysical explanation based on the Principle of Sufficient Reason (PSR). For this purpose, I will focus on one of the alleged counter-intuitive consequences of an unrestricted application of the PSR, namely: Radical Monism. First, I will articulate such a conception of metaphysical explanation. Then, I will explain how is it that from a famous argument that rests on the PSR (i.e., Bradley’s regress) Radical Monism indeed seems (...) to follow. Right away, I will argue against the natural reaction that such argument triggers, namely: that we shall accept pluralism and relations as brute facts. Finally, I will sketch a qualified version of the PSR that allows us to avoid Radical Monism without compromising the essential content of the PSR. (shrink)

I show how the Cosmological Argument (CA) is undermined by one of its own premises: the Principle of Sufficient Reason (PSR). First, I explain the type of CA that I am thinking about. Second, I explain a traditional modal objection against the PSR, which is ultimately based upon our intuitions in favor of contingency. Third, I show how this modal objection begs the question against the necessitarian, and then I reformulate the CA in more neutral terms. Fourth, using this more (...) neutral version of the CA, I argue that the main problem with the PSR goes way beyond its apparent necessitarian consequences. As an argument used by Bradley shows, embracing the rationalist path that underlies the PSR seems to commit us to a form of Radical Monism. I conclude by showing how this result ultimately undermines the CA. (shrink)

It is the aim of this paper to develop and defend an interpretation of level of scientific discipline within the truth-maker framework. In particular, I exploit the mereological relation of proper parthood, which is integral to truth-maker semantics, in order to provide an account of scientific level.

The Razor commands us not to multiply entities without necessity. I argue for an alternative principle—The Laser—which commands us not to multiply fundamental entities without necessity.

This paper motivates and defends a principle which captures a systematic connection between essence, truth, and grounding. It says that if a proposition expresses an essential truth, i.e., if it is true in virtue of the nature of some objects, then there are grounds for its truth which involve these objects. Together with the assumption that a fact can only be grounded in facts which are relevant to it, this principle is then applied in an argument against the monotonicity of (...) the Essentialist notion ‘true in virtue of the nature of’. (shrink)

It is often said that there are two varieties of identity theory. Type-identity theorists interpret physicalism as the claim that every property is identical to a physical property, while token-identity theorists interpret it as the claim that every particular is identical to a physical particular. The aim of this paper is to undermine the distinction between the two. Drawing on recent work connecting generalized identity to truth-maker semantics, I demonstrate that these interpretations are logically equivalent. I then argue that each (...) has the resources to resolve problems facing the other. (shrink)

It is often said that there are two varieties of identity theory. Type-identity theorists interpret physicalism as the claim that every property is identical to a physical property, while token-identity theorists interpret it as the claim that every particular is identical to a physical particular. The aim of this paper is to undermine the distinction between the two. Drawing on recent work connecting generalized identity to truth-maker semantics, I demonstrate that these interpretations are logically equivalent. I then argue that each (...) has the resources to resolve problems facing the other. (shrink)

General discussion of grounding, including its formal features, relations to other notions, and applications. (Originally published 2014; revised 2021).

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 Principle of Sufficient Reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause. This simple demand for thoroughgoing intelligibility yields some of the boldest and most challenging theses in the history of metaphysics and epistemology. In this entry we begin with explaining the Principle, and then turn to the history of the debates around it. A section on recent discussions of the Principle will be added in the near future.

It strikes many as obvious that negative facts—such as that Justin Trudeau is not the prime minister of Australia—are not fundamental: negative facts must ultimately be explained in terms of positive facts (for instance, that Justin Trudeau is the prime minister of Canada). I focus on a particular class of negative facts: contingent negative existentials (such as that there are no 10ft tall humans). If contingent negative existentials are not fundamental, then they must be explained. But the claim that contingent (...) negative existentials are explained is in tension with the widely held view that any universal generalization can be explained by its instances together with a totality fact (i.e. a fact to the effect that the instances exhaust the relevant domain). This is because a totality fact is itself a negative existential, and equivalent to a universal generalization. If the explanation for any contingent negative existential must appeal to another contingent negative existential, then—unless there are no fundamental facts—not all contingent negative existentials can be non-fundamental. I argue that we should give up the age-old mantra that only positive facts can be fundamental. I show that at least some contingent negative existentials are fundamental. I first make the case for including a totality fact in the explanans for a contingent negative existential and show that alternative accounts for explaining such facts are inadequate. I then undermine the standard arguments for subscribing to the view that there are no negative facts—including negative existentials—at the fundamental level. (shrink)