The idea that two objects can coincide—by sharing all their proper parts, or matter—yet be non-identical, results in the “Problem of Coincident Objects”: in what relation do objects stand if they are not identical but share all their proper parts? One solution is to introduce material constitution. In this paper, I argue that this is ad hoc since, first, this solution cannot be generalized to solve similar problems, and, second, there are pseudo cases of coincidence that should not trigger the (...) introduction of material constitution and these cannot be distinguished in any principled way from the allegedly real cases of coincidence. (shrink)

Truthmaker theory has been used to argue for substantial conclusions about the categorial structure of the world, in particular that states of affairs are needed to play the role of truthmakers. In this paper, I argue that closely considering the role of aboutness in truthmaking, that is considering what truthbearers are about, yields the result that there is no good truthmaker-based reason to think that truthmakers must be states of affairs understood as existing entities, whether complex or simple. First, I (...) introduce an aboutness-based account of truthmaking as a metaphysically modest alternative to the orthodox necessitarian account of truthmaking. Second, I discuss the distinction between states and events that has been made on the basis of linguistic evidence regarding aspectual markers and nominalisation. I argue that the modest approach to truthmaking allows us to accept that there is a real distinction between states and events without requiring that the distinction is ontologically substantial. Specifically, what we are talking about with state-truthbearers really differs from what we are talking about with event-truthbearers, but this difference need not be understood as a difference in kinds of entities. Because of its overall modesty, this is a theoretically virtuous result. (shrink)

This paper raises a problem for the pair of views that universals are immanent in their instantiations and that these instantiations, or states of affairs, are somehow constructed from the instantiated universals. It is argued that the pair is inconsistent. The first view implies that universals are prior to states of affairs, whereas the second view implies that states of affairs are prior to universals. This paper does not attempt to solve this problem, but rather to formulate it precisely. That (...) promises to illuminate how to solve the problem if it can be solved, or why it cannot be solved if it is unsolvable. (shrink)

The paper attempts to clarify some fundamental aspects of an explanationof the concept of truth which is neither “deflationary” nor “substantive”.The main aspect examined in detail concerns the ontological dimension of truth, the mind/language-world connection traditionally associated with the concept of truth. It is claimed that it does not make sense to defend or reject a relatedness of truth to the ontological dimension so long as the kind of presupposed or envisaged ontology is not made explicit and critically examined. In (...) particular, it is shown that generally an “objectual” ontology is – often only implicitly – presupposed, i.e., an ontology admitting “objects” (substances), properties, relations, sometimes also facts, events, and the like. The paper demonstrates that such an ontology derives from the Principle of Semantic Sentential Compositionality and that this principle should be rejected. It introduces instead the Principle of Semantic Sentential Contextuality (or Context Principle) as the semantic basis of a new ontology, an ontology of “primary states of affairs”. After sketching such an ontology, it is shown that the relatedness of truth to the ontological dimension becomes intelligible. (shrink)

A version of Bradley's regress can be endorsed in an effort to address the problem of the unity of states of affairs or facts, thereby arriving at a doctrine that I have called fact infinitism . A consequence of it is the denial of the thesis, WF, that all chains of ontological dependence are well-founded or grounded. Cameron has recently rejected fact infinitism by arguing that WF, albeit not necessarily true, is however contingently true. Here fact infinitism is supported by (...) showing that Cameron's argument for the contingent truth of WF is unsuccessful. (shrink)

A version of Bradley's regress can be endorsed in an effort to address the problem of the unity of states of affairs or facts, thereby arriving at a doctrine that I have called fact infinitism. A consequence of it is the denial of the thesis, WF, that all chains of ontological dependence are well‐founded or grounded. Cameron has recently rejected fact infinitism by arguing that WF, albeit not necessarily true, is however contingently true. Here fact infinitism is supported by showing (...) that Cameron's argument for the contingent truth of WF is unsuccessful. (shrink)

This paper is concerned with what I call the ‘problem of unity’ . This is the puzzle of how Armstrong‐like states of affairs are unified. The general approach is ‘relational internalism’: the unifier of such a state of affairs is a relation of some sort in it. A view commonly associated with relational internalism is that if such a relation satisfies a certain ‘naive’ expectation to a relation – that it is related to its relata – then Bradley's regress results. (...) As I argue, for one very natural species of relational internalism, this is indeed the case. Influential writers on the topic have therefore maintained that this relation is not related to its relata. But, as we shall see, while this ‘classic’ relational internalism obviously avoids Bradley's regress, intuitively, it fails completely to solve the problem of unity. I argue, however, that given the rejection of a natural, but unfounded, assumption of conventional relational internalism, a unique relation can unify states of affairs without leading to Bradley's regress. I consequently propose a novel version of relational internalism on which states of affairs are unified by such an entity. (shrink)

Ever since F. H. Bradley first formulated his famous regress argument philosophers have been hard at work trying to refute it. The argument fails, it has been suggested, either because its conclusion just does not follow from its premises, or it fails because one or more of its premises should be given up. In this paper, the Bradleyan argument, as well as some of the many and varied reactions it has received, is scrutinized.

Truthmaker theorists claim that for every truth, there is something in virtue of which it is true—or, more cautiously, that for every truth in some specified class of truths, there is something in virtue of which it is true. I argue that it is hard to see how the thought that truth is grounded in reality lends any support to truthmaker theory.

We argue that if one wishes to be a realist, one should adopt a Neo-Aristotelian ontology involving tropes instead of a Russellian ontology of property universals and objects. Either Russellian realists should adopt the relata-specific relational tropes of instantiation instead of facts, or convert to Neo-Aristotelian realism with monadic tropes. Regarding Neo-Aristotelian realism, we have two novel points why it fares better than Russellian realism. Instantiation of property universals by tropes and characterization or inherence between tropes and objects are more (...) transparent ontological notions than relational inherence, which is assumed in Russellian realism with the relational tropes of instantiation. Neo-Aristotelian realism makes better sense about abstract universals, which are a more viable option than concrete universals. (shrink)

The idea of truthmakers is important for doing serious metaphysics, since a truthmaker principle can give us important guidance in finding out what we would like to include into our ontology. Recently, David Lewis has argued against Armstrong’s argument that a plausible truthmaker principle requires us to accept facts. I would like to take a close look at the argument. I will argue in detail that the Humean principle of recombination on which Lewis relies is not plausible (independently of the (...) issue of facts). Then I will show that the right truthmaker principle that vindicates facts is superior to the modified truthmaker principle that Lewis has proposed. This will lead into the topic of being and existence. It turns out that truthmaking and facts are plausible, well suited for one another, and very coherent with a plausible conception of being. (shrink)

Metaphysical orthodoxy holds that a privileged minority of properties carve reality at its joints. These are the so-called fundamental properties. This thesis concerns the contemporary philosophical debate about the nature of fundamental properties. In particular, it aims to answer two questions: What is the most adequate conception of fundamental properties? What is the “big picture” world-view that emerges by adopting such a conception? I argue that a satisfactory answer to both questions requires us to embrace a novel conception of powerful (...) qualities, according to which properties are at once dispositional and qualitative. By adopting the proposed conception of powerful qualities, an original theory of fundamental properties comes to light. I call it Dual-Aspect Account. In this thesis, I defend the Dual-Aspect Account and its superiority with respect to rival views of fundamental properties. I illustrate this claim by examining Dispositionalism, the view defended among others by Alexander Bird and Stephen Mumford, Categoricalism, which has been advocated notably by David Lewis and David Armstrong, and the Identity Theory of powerful qualities, primarily championed by C. B. Martin and John Heil. The latter is the standard conception of powerful qualities. However, in the literature, the Identity Theory faces the charge of contradiction. A preliminary task is therefore to show that a conception of powerful qualities is coherent. To accomplish this aim, I introduce the notion of an aspect of a property. On this interpretation, powerful qualities can be thought of as having dispositional and qualitative aspects. I show that such a conception allows us to disambiguate the claim that a property’s dispositionality is identical with its qualitativity, and evade the charge of contradiction. Aspects bring us other theoretical benefits. I illustrate this claim by showing how the Dual-Aspect Account offers us a promising theory of resemblance. I then compare its merits with David Armstrong’s theory of partial identity. The conclusion of this thesis is that the Dual-Aspect Account is better suited to capturing the world as we find it in everyday life and scientific investigation as compared to the theoretical positions examined. (shrink)

Truthmaker theory promises to do some useful philosophical work: equipping us to argue against phenomenalism and Rylean behaviourism, for instance, and helping us decide what exists (Lewis 1999, 207; Armstrong 1997, 113-119). But it has proved hard to formulate a truthmaker theory that is both useful and believable. I want to suggest that a neglected approach to truthmakers – that of Ian McFetridge – can surmount some of the problems that make other theories of truthmaking unattractive. To begin with, I’ll (...) outline some of the most prominent accounts of truthmaking in the current literature. Then the second part of the paper will explain McFetridge’s theory and argue for its superiority over these accounts. (shrink)

The subjects of this thesis are truth, grounding and dependence. The thesis consists of an introduction and five free-standing essays. The purpose of the introduction is not merely to summarize the papers, but to provide a general background to the discussions in the essays. The introduction is divided into four chapters, each of which splits into a number of sections and/or subsections. Chapter 1. concerns the notion of ontological dependence. I start by making a distinction between two different types of (...) ontological dependence and discuss how well these notions deal with a number of philosophical issues. I then go on to consider the role that ontological dependence plays in hierarchies of natural kinds. In Chapter 2., I discuss a related notion, namely that of grounding. I sketch the theoretical framework by specifying the logical form of grounding statements and a set of structural principles that govern grounding. The chapter ends with a brief discussion on some philosophical applications of grounding. Chapter 3. deals with the notion of truthmaking and how it squares with the grounding framework developed in the previous chapter. I present the reader with the so-called Truthmaker Principle, and provide answers to a number of questions that it raises. The fourth and final chapter summarizes the five papers. The six essays are divided into three categories. Paper I deals with the notion of ontological dependence in hierarchies of natural kinds. Paper II concerns the notion of grounding and resemblance orderings among powers. Papers III, IV and V discuss various aspects of truthmaker theory. (shrink)

This dissertation is on infinite regress arguments in philosophy. Its main goals are to explain what such arguments from many distinct philosophical debates have in common, and to provide guidelines for using and evaluating them. Two theories are reviewed: the Paradox Theory and the Failure Theory. According to the Paradox Theory, infinite regress arguments can be used to refute an existentially or universally quantified statement (e.g. to refute the statement that at least one discussion is settled, or the statement that (...) discussions are settled only if there is an agreed-upon criterion to settle them). According to the Failure Theory, infinite regress arguments can be used to demonstrate that a certain solution fails to solve an existentially or universally quantified problem (e.g. to demonstrate that a certain solution fails to settle all discussions, or that it fails to settle even one discussion). In the literature, the Paradox Theory is fairly well-developed, and this dissertation provides the Failure Theory with the same tools. (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)

In the literature, regress arguments often take one of two different forms: either they conclude that a given solution fails to solve any problem of a certain kind (the strong conclusion), or they conclude that a given solution fails to solve all problems of a certain kind (the weaker conclusion). This gives rise to a logical problem: do regresses entail the strong or the weaker conclusion, or none? In this paper I demonstrate that regress arguments can in fact take both (...) forms, and clearly set out the logical difference between them. Throughout the paper, I confine myself to metaphysical examples from the early Russell. Only now that we know they are valid can we start to discuss whether they are sound. (shrink)