The object of this paper is to argue once again for the combinatorial account of possibility defended in earlier work. But there I failed fully to realise the dialectical advantages that accrue once one begins by assuming the hypothesis of logical atomism, the hypothesis that postulates simple particulars and simple universals at the bottom of the world. Logical atomism is, I incline to think, no better than ‘speculative cosmology’ as opposed to ‘analytic ontology’, to use Donald Williams’ terminology. It is, (...) however, not an implausible hypothesis given the current state of quantum physics. More important for our purposes here, the strictly combinatorial theory that flows rather naturally from the atomist metaphysics shows some promise of continuing to hold in a world that is not an atomist world. (shrink)

In the world there are concrete particulars that exhibit the kind of substantial unity that allows them to be called substances or “natural individuals”, as opposed to artifacts or mere conglomerates. Persons, animals, and possibly the most fundamental physical simples are all natural individuals. What gives these entities the ontological status of a substantial unity? Arguments from the philosophy of mind and arguments from general metaphysics show that physical properties alone cannot account for substantial unity. The ultimate intrinsic properties of (...) natural individuals resemble phenomenal mental properties rather than any other kind of known properties. Pan(proto-)psychism is thus supported by systematically related arguments from different areas of philosophical inquiry. A certain amount of skepticism regarding the full nature of absolutely intrinsic properties is nevertheless well-advised. (shrink)

Paper on structural realism and how its problems lend support to some kind of panpsychism.

The focus of this article is the view about fundamental natural properties known as dispositional monism. This is a holistic view about nature, according to which all properties are essentially interrelated. The general question to be addressed concerns what kinds of features relational structures of properties should be thought to have. I use Bird's graph-theoretic framework for representing dispositional structures as a starting point, before arguing that it is inadequate in certain important respects. I then propose a more parsimonious graph-theoretic (...) system, which, among other things, overhauls Bird's distinction between stimulus and manifestation relations. (shrink)

This note is to show that a well-known point about David Lewis’s (1986) modal realism applies to Timothy Williamson’s (1998; 2002) theory of necessary existents as well.1 Each theory, together with certain “recombination” principles, generates individuals too numerous to form a set. The simplest version of the argument comes from Daniel Nolan (1996).2 Assume the following recombination principle: for each cardinal number, ν, it’s possible that there exist ν nonsets. Then given Lewis’s modal realism it follows that there can be (...) no set of all (that is, Absolutely All) the nonsets. For suppose for reductio that there were such a set, A; let ν be A’s cardinality; and let µ be any cardinal number larger than ν. By the recombination principle, it’s possible that there exist µ nonsets; by modal realism, there exists a possible world containing, as parts, µ nonsets; each of these nonsets is a member of A. (shrink)

Two related claims have lately garnered currency: dispositional essentialism—the view that some or all properties, or some or all fundamental properties, are essentially dispositional; and the claim that laws of nature (or again, many or the fundamental ones) are metaphysically necessary. I have argued elsewhere (On the metaphysical contingency of laws of nature, Oxford University Press, Oxford, 2002) that the laws of nature do not have a mind-independent metaphysical necessity, but recent developments on dispositions have given these ideas a new (...) vibrancy and made them the topic of more focused discussion. So I would like to revisit this, arguing that the new work, as interesting and important as it is to our understanding of fundamental properties, powers and dispositions, should not change our minds about metaphysical necessity. One should still think necessity is conceptually or conventionally grounded. I do not argue that laws of nature are not necessary, nor that properties do not have dispositional essences, but only that if these are the case, then, like other de re or empirical necessities, they have no metaphysical weight and are based in our rules or decisions about how to talk about the world. We may have excellent reasons to talk and think in this way—but these reasons do not include, require or provide evidence of mind-independent metaphysical necessity or essences. (shrink)

In this paper we suggest the use of ontological structures as an appropriate tool for describing the foundations of reality. Every vertex of this structure, representing a fundamental entity in the universe, is completely and solely characterized by its connections to the other vertices in the structure. The edges of this structure are binary compounds of the FEs, and are identified with the elementary particles. The combinations including more than 2 connected vertices correspond to composite particles. The principles according to (...) which the OSs are designed Philosophy of the natural sciences, VHP Tempsky, Vienna, 1989; Shoshani in Phys Essays 4:566–576, 1991; Shoshani in Phys Essays 11:512–520, 1998) are discussed in Sect. 2, and the simplest OSs having the minimal number of vertices, and thus represent the simplest universe, are given in Sect. 3. This section also describes an OS that includes an infinite number of vertices that might represent the space–time points. This structure imparts a new meaning to space–time, detached from their intuitive grasp :285–292, 2010). Section 4 is devoted to show how to ascribe intrinsic properties to the fundamental entities by using their inter-connections in the OS. The predictive power and explanatory capacity of this theory, named Apriorics :126–130, 2014) are briefly described in Sects. 3 and 4. (shrink)

Metaphysical graphical structuralism is the view that at some fundamental level the world is a mathematical graph of nodes and edges. Randall Dipert has advanced a graphical structuralist theory of fundamental particulars and Alexander Bird has advanced a graphical structuralist theory of fundamental properties. David Oderberg has posed a powerful challenge to graphical structuralism: that it entails the absurd inexistence of the world or the absurd cessation of all change. In this paper I defend graphical structuralism. A sharper formulation, some (...) theorems about such structures, and careful attention to the interaction of metaphysical and mathematical features, shows that the absurdities depend on assumptions that are not essential to the view and brings to light a surprising fact about the necessary structure of fundamental properties. (shrink)

Relationism holds that objects entirely depend on relations or that they must be eliminated in favour of the latter. In this article, I raise a problem for relationism. I argue that relationism cannot account for the order in which non-symmetrical relations apply to their relata. In Section 1, I introduce some concepts in the ontology of relations and define relationism. In Section 2, I present the Problem of Order for non-symmetrical relations, after distinguishing it from the Problem of Differential Application. (...) I also examine four main existing strategies to solve it. In Section 3, I develop my argument. The first step consists in arguing that—among those strategies—relationism can only accept directionalism. The second step consists in arguing that directionalism is affected by a serious problem: the Problem of Converses. I also show that relationists who embrace directionalism cannot solve this problem. In Section 4, I introduce and rebut several strategies on behalf of relationists to cope with my argument. In Section 5, I briefly draw some conclusions. (shrink)

Nicholas Shackel (2011) has proposed a number of arguments to save the Dipert–Bird model of physical reality from the sorts of unpalatable consequence I identified in Oderberg 2011. Some consequences, he thinks, are only apparent; others are real but palatable. In neither case does he seem to me to have deflected the concerns I raised, leaving graph structuralism on Dipert–Bird lines as problematic as ever.

This is Part B of an article that defends non-eliminative structuralism about mathematics by means of a concrete case study: a theory of unlabeled graphs. Part A motivated an understanding of unlabeled graphs as structures sui generis and developed a corresponding axiomatic theory of unlabeled graphs. Part B turns to the philosophical interpretation and assessment of the theory: it points out how the theory avoids well-known problems concerning identity, objecthood, and reference that have been attributed to non-eliminative structuralism. The part (...) concludes by explaining how the theory relates to set theory, and what remains to be accomplished for non-eliminative structuralists. (shrink)

In discussions about whether the Principle of the Identity of Indiscernibles is compatible with structuralist ontologies of mathematics, it is usually assumed that individual objects are subject to criteria of identity which somehow account for the identity of the individuals. Much of this debate concerns structures that admit of non-trivial automorphisms. We consider cases from graph theory that violate even weak formulations of PII. We argue that (i) the identity or difference of places in a structure is not to be (...) accounted for by anything other than the structure itself and that (ii) mathematical practice provides evidence for this view. We want to thank Leon Horsten, Jeff Ketland, Øystein Linnebo, John Mayberry, Richard Pettigrew, and Philip Welch for valuable comments on drafts of this paper. We are especially grateful to Fraser MacBride for correcting our interpretation of two of his papers and for other helpful comments. CiteULike Connotea Del.icio.us What's this? (shrink)

The Received View of particles in quantum mechanics is that they are indistinguishable entities within their kinds and that, as a consequence, they are not individuals in the metaphysical sense and self-identity does not meaningfully apply to them. Nevertheless cardinality does apply, in that one can have n> 1 such particles. A number of authors have recently argued that this cluster of claims is internally contradictory: roughly, that having more than one such particle requires that the concepts of distinctness and (...) identity must apply after all. A common thread here is that the notion of identity is too fundamental to forego in any metaphysical account. I argue that this argument fails. I then argue that the failure of individuality and identity applies also to macroscopic physical objects, that the problems cannot be constrained to apply only within the microscopic realm. (shrink)

Everything you always wanted to know about structural realism but were afraid to ask Content Type Journal Article Pages 227-276 DOI 10.1007/s13194-011-0025-7 Authors Roman Frigg, Department of Philosophy, Logic and Scientific Method, London School of Economics and Political Science, Houghton Street, London, WC2A 2AE UK Ioannis Votsis, Philosophisches Institut, Heinrich-Heine-Universität Düsseldorf, Universitätsstraße 1, Geb. 23.21/04.86, 40225 Düsseldorf, Germany Journal European Journal for Philosophy of Science Online ISSN 1879-4920 Print ISSN 1879-4912 Journal Volume Volume 1 Journal Issue Volume 1, Number 2.

This paper sets out a moderate version of metaphysical structural realism that stands in contrast to both the epistemic structural realism of Worrall and the—radical—ontic structural realism of French and Ladyman. According to moderate structural realism, objects and relations (structure) are on the same ontological footing, with the objects being characterized only by the relations in which they stand. We show how this position fares well as regards philosophical arguments, avoiding the objections against the other two versions of structural realism. (...) In particular, we set out how this position can be applied to space-time, providing for a convincing understanding of space-time points in the standard tensor formulation of general relativity as well as in the fibre bundle formulation. (shrink)

This paper argues for a metaphysics of relations based on a characterization of quantum entanglement in terms of non-separability, thereby regarding entanglement as a sort of holism. By contrast to a radical metaphysics of relations, the position set out in this paper recognizes things that stand in the relations, but claims that, as far as the relations are concerned, there is no need for these things to have qualitative intrinsic properties underlying the relations. This position thus opposes a metaphysics of (...) individual things that are characterized by intrinsic properties. A principal problem of the latter position is that it seems that we cannot gain any knowledge of these properties insofar as they are intrinsic. Against this background, the rationale behind a metaphysics of relations is to avoid a gap between epistemology and metaphysics. (shrink)

Strong dispositional monism, the position that all fundamental physical properties consist in dispositional relations to other properties, is naturally construed as property structuralism. J. Lowe’s circularity/regress objection constitutes a serious challenge to SDM that questions the possibility of a purely relational determination of all property essences. The supervenience thesis of A. Bird’s graph-theoretic asymmetry reply to CRO can be rigorously proved. Yet the reply fails metaphysically, because it reveals neither a metaphysical determination of identities on a purely relational basis nor (...) a determination specifically of identities in the sense of essences. Asymmetry is thus not by itself sufficient for a solution to CRO. But it cannot even help to answer CRO when a model for the determination of essences is taken as a basis. Nor is asymmetry necessary for a reply, as property structures may well be symmetric. A metaphysics of dispositional properties as grounded in a purely relational structure faces serious obstacles, and the properties would not be fundamental. Since essence and grounding are notions of metaphysical priority, there can be no essentially dispositional metaphysically fundamental properties, and the prospects of a “coherentist” metaphysics of basic properties are dim. A modal retreat that refrains from a post-modal conception of essence and simply claims that fundamental properties play dispositional roles by metaphysical necessity is unsatisfactory. (shrink)

Dispositional monism is the view that natural properties and relations are ‘pure powers’. It is objected that dispositional monism involves some kind of vicious or otherwise unpalatable regress or circularity. I examine ways of making this objection precise. The most pressing interpretation is that is fails to make the identities of powers determinate. I demonstrate that this objection is in error. It does however puts certain constraints on what the structure of fundamental properties is like. I show what a satisfactory (...) structure would be. (shrink)

Three basic positions regarding the nature of fundamental properties are: dispositional monism, categorical monism and the mixed view. Dispositional monism apparently involves a regress or circularity, while an unpalatable consequence of categorical monism and the mixed view is that they are committed to quidditism. I discuss Alexander Bird's defence of dispositional monism based on the structuralist approach to identity. I argue that his solution does not help standard dispositional essentialism, as it admits the possibility that two distinct dispositional properties can (...) possess the same stimuli and manifestations. Moreover, Bird's argument can be used to support the mixed view by relieving it of its commitment to quidditism. I briefly analyse an alternative defence of dispositional essentialism based on Leon Horsten's approach to the problem of circularity and impredicativity. I conclude that the best option is to choose Bird's solution but amend the dispositional perspective on properties. According to my proposal, the essences of dispositions are determined not directly by their stimuli and manifestations but by the role each property plays in the structure formed by the stimulus/manifestation relations. (shrink)

Bird argues that Armstrong’s necessitarian conception of physical modality and laws of nature generates a vicious regress with respect to necessitation. We show that precisely the same regress afflicts Bird’s dispositional-monist theory, and indeed, related views, such as that of Mumford & Anjum. We argue that dispositional monism is basically Armstrongian necessitarianism modified to allow for a thesis about property identity.

This paper argues that the new metaphysics of powers, also known as dispositional essentialism or causal structuralism, is an illusory metaphysics. I argue for this in the following way. I begin by distinguishing three fundamental ways of seeing how facts of physical modality — facts about physical necessitation and possibility, causation, disposition, and chance — are grounded in the world. The first way, call it the first degree, is that the actual world or all worlds, in their entirety, are the (...) source of physical modality. Humeanism is the best known such approach, but there are other less well-known approaches. The second way, the second degree, is that the source of physical modality lies in certain second-order facts, involving a relation between universals. Armstrong’s necessitarianism and other views are second-degree views. The third way, the third degree, holds that properties themselves are the source of physical modality. This is the powers view. I examine four ways of developing the third degree: relational constitution, graph-theoretic structuralism, dispositional roles, and powerful qualities. All these ways are either incoherent, or just disguised versions of the first-degree. The new metaphysics of powers is illusory. With the collapse of the third degree, the second degree, the necessitarian view of law, collapses as well. I end the paper with some reflections on the first degree, on the problem of explaining necessary connections between distinct existences, and on the dim prospects of holist ontology. (shrink)

Let us call dispositional monism the view that all natural properties have their identities fixed purely by their dispositional features, that is, by the patterns of stimulus and response in which they participate. DM implies that natural properties are pure powers: things whose natures are fully identified by their roles in determining the potentialities of events to cause or be caused. As pure powers, properties are meant to lack quiddities in Black's sense. A property possesses a quiddity just in case (...) its identity is fixed by something independent of the causal–nomological roles it may enter into. Paradigmatically, a categorical property is thought of as a property whose identity is fixed by a quiddity .The key question about the viability of DM as a theory of properties is how properties can be pure powers devoid of any quiddity. Bird provides an answer. According to Bird , ‘all there is to a property is a matter of second-order relations to other properties’. The second-order relation is just the relation that a disposition, its stimulus condition, and a manifestation condition bear to each other. Call this relation SR. SR is not causation or physical necessitation. The latter relations are first-order relations between concrete events. SR is a second-order relation. Its possession by properties explains why events featuring those properties can enter into certain first-order relations of causation or necessitation.Bird's thought then is this: the sense in which properties have their identities fixed purely by their causal–nomological roles is that they are relationally constituted, where the relation doing the constituting is SR. 1 This thesis of relational constitution does not imply that natural properties are themselves relations. Nothing prevents the identity …. (shrink)

This thesis offers a naturalist revision of Alain Badiou’s philosophy. This goal is pursued through an encounter of Badiou’s mathematical ontology and theory of truth with contemporary trends in philosophy of mathematics and philosophy of science. I take issue with Badiou’s inability to elucidate the link between the empirical and the ontological, and his residual reliance on a Heideggerian project of fundamental ontology, which undermines his own immanentist principles. I will argue for both a bottom-up naturalisation of Badiou’s philosophical approach (...) to mathematics and a top-down naturalisation. Articulating my particular understanding of what realism and naturalism should commit us to, I propose a creative fusion of Badiou’s attention to metamathematical results with a structural-informational metaphysics, proposing a ‘matherialism’ uniting the more daring speculative insights of the former with the naturalist and empiricist commitments motivating the latter. (shrink)

Deferential Monadic Panpsychism is a view that accepts that physical science is capable of discovering the basic structure of reality. However, it denies that reality is fully and exhaustively de- scribed purely in terms of physical science. Consciousness is missing from the physical description and cannot be reduced to it. DMP explores the idea that the physically fundamental features of the world possess some intrinsic mental aspect. It thereby faces a se- vere problem of understanding how more complex mental states (...) emerge from the mental features of the fundamental features. Here I explore the idea that a new form of aggregative emergence, which I call 'combinatorial infusion', could shed light on this problem and bolster the prospects for this form of panpsychism. (shrink)

This is a work in analytic metaphysics, which addresses a cluster of interrelated issues at the interface of mereology and persistence over time. In particular, it outlines a defence of a version of Endurance Theory according to which every enduring object is either a mereological simple or a mere sum of mereological simples. It includes, among other things, a proposal of a new way of framing the debate between Endurance Theory and Four-Dimensionalism, a defence of Endurance Theory over Four-Dimensionalism, arguments (...) against the existence of compound substances, and a defence of a traditional metaphysical atomism according to which all objects are ultimately made up of microscopic simples. (shrink)

It is commonly held that Bradley’s regress has a solution within a trope ontology. This seems to happen when a bundle is understood as constituted by non-transferable tropes. It also seems to happen when a bundle is understood as constituted by transferable tropes related by a relational trope of compresence whose existence specifically depends on those relata. In this article I demonstrate that these proposals fail in addressing the essential question that underlies the regress, incurring in a question-begging response already (...) anticipated by Bradley. (shrink)

Ingvar Johansson has argued that there are not only determinate universals, but also determinable ones. I here argue that this view is misguided by reviving a line of argument to the following effect: what makes determinates falling under a same determinable similar cannot be distinct from what makes them different. If true, some similarities — imperfect similarities between simple determinate properties — are not grounded in any kind of property-sharing. I suggest that determinables are better understood as maximal disjunctions of (...) brutely and imperfectly similar determinates. Such brute similarities have been thought to clash with realism about universals. I argue that this worry stems from the mistaken assumption that perfect and imperfect similarities are relations of a same kind. If exact and inexact resemblances are distinct and heterogeneous explananda, the realist about universals might explain the first thanks to property-sharing, while happily leaving imperfect similarities between properties unexplained. (shrink)

The concept of similarity has had a rather mixed reputation in philosophy and the sciences. On the one hand, philosophers such as Goodman and Quine emphasized the „logically repugnant“ and „insidious“ character of the concept of similarity that allegedly renders it inaccessible for a proper logical analysis. On the other hand, a philosopher such as Carnap assigned a central role to similarity in his constitutional theory. Moreover, the importance and perhaps even indispensibility of the concept of similarity for many empirical (...) sciences can hardly be denied. The aim of this paper is to show that Quine’s and Goodman’s harsh verdicts about this notion are mistaken. The concept of similarity is susceptible to a precise logico-mathematical analysis through which its place in the conceptual landscape of modern mathematical theories such as order theory, topology, and graph theory becomes visible. Thereby it can be shown that a quasi-analysis of a similarity structure S can be conceived of as a sheaf (etale space) over S. (shrink)

Metaphysicians eager to engage with substantive, thoughtful, and provocative issues will be happy with John Heil’s From an Ontological Point of View. The book represents not only a sustained defence of a specific metaphysical theory, but also of a specific way of doing metaphysics. Put ontology first, Heil urges us, in order to remember that the original fascination of metaphysics wasn’t the question ‘what must the world be like in order to correspond neatly to our use of language?’, but rather (...) the altogether more fundamental ‘what must the world be like?’. (shrink)

This thesis concerns the relation between the fundamental properties and the powers they confer. The views considered are introduced in terms of their acceptance or rejection of the quiddistic thesis. Essentially the quiddistic thesis claims that properties confer the powers they do neither necessarily nor sufficiently. Quidditism is the view that accepts the quiddistic thesis. The other two views to be considered, the pure powers view and the grounded view reject the quiddistic thesis. The pure powers view supports its denial (...) of the quiddistic thesis with the claim that properties consist in conferring the powers they do; the possession of a property just is the possession of a power. The grounded view, the positive view of this thesis, rejects the idea that properties are constituted by conferring the causal powers they do. Rather on the grounded view, it is the natures of the fundamental properties that metaphysically explain why they confer the powers they do. (shrink)

The problem of relations has been a persistent one in the history of philosophy. It has been treated extensively by Aristotle who divides relations into two fundamental types, paradigmatic and non-paradigmatic. Scholastic philosophy develops some of the issues present in Aristotle. Scholastic philosophers like Ockham, Duns Scotus and Abelard adopt different positions on the nature of relations and their ontological status. Relations are an important issue in Indian philosophy as well. The Nyaya school adopts a realist stance and the Buddhist (...) adopt a radical nominalism. Both the nominahst and realist approaches, as well as thinking of relations as relational predicates leads to philosophical difficulties. A third alternative has to be suggested which avoids both of these positions. (shrink)

Strawson’s case in favor of panpsychism is at heart an updated version of a venerable form of argument I’ll call the ‘intrinsic nature’ argument. It is an extremely interesting argument which deploys all sorts of high caliber metaphysical weaponry (despite the ‘down home’ appeals to common sense which Strawson frequently makes). The argument is also subtle and intricate. So let’s spend some time trying to articulate its general form.