In , Peter van Inwagen asked a good question. (Asking the right question is often the hardest part.) He asked: what do you have to do to some objects to get them to compose something---to bring into existence some further thing made up of those objects? Glue them together or what?1 Some said that you don’t have to do anything.2 No matter what you do to the objects, they’ll always compose something further, no matter how they are arranged. Thus we (...) learned of the fusion of the coins in our pockets and the Eiffel tower. (shrink)

Jonathan Schaffer distinguishes two sorts of monism. Existence monists say that only one object exists: The World. Priority monists admit the existence of The World’s parts, but say that their features are derivative from the properties of The World. Both have trouble explaining the features of statespace, the set of possibilities available to The World.

Worlds where things divide forever ("gunk" worlds) are apparently conceivable. The conceivability of such scenarios has been used as an argument against "nihilist" or "near-nihilist" answers to the special composition question. I argue that the mereological nihilist has the resources to explain away the illusion that gunk is possible.

Mereological nihilism is the view that all concrete objects are simple. Existence monism is the view that the only concrete object is one big simple: the world. I will argue that nihilism culminates in monism. The nihilist demands the simplest sufficient ontology, and the monist delivers it.

Two kinds of explanation might be put forward. The first goes like this: the necessary connection between the location of a whole and the location of its parts holds because the location of the whole is nothing but the collective location of its parts. The second style of explanation goes like this: the connection holds because what it is for a material whole to have something as a part, is (perhaps among other things) for the whole to contain the part.

I formulate a theory of persistence in the endurantist family and pose a problem for the conjunction of this theory with orthodox versions of special or general relativity. The problem centers around the question: Where are things?

Philosophers sometimes give arguments that presuppose the following principle: two theories can fail to be empirically equivalent on the sole basis that they present different “thick” metaphysical pictures of the world. Recently, a version of this principle has been invoked to respond to the argument that composite objects are dispensable to our best scientific theories. This response claims that our empirical evidence distinguishes between ordinary and composite-free theories, and it empirically favors the ordinary ones. In this paper, I ask whether (...) this response to the dispensability argument is tenable. I claim that it is not. This is because it presupposes an indefensible thesis about when two empirical consequences are distinct or the same. My argument provides some insight into what our empirical consequences are, and I conclude that empirical evidence is radically metaphysically neutral. This gives us some insight into the significant content of our scientific theories—the content that a scientific realist is committed to—and I show how this insight relates to questions about theoretical equivalence more broadly. (shrink)

In a series papers, Jonathan Schaffer defended priority monism, the thesis that the cosmos is the only fundamental material object, on which all other objects depend. A primitive notion of dependence plays a crucial role in Schaffer’s argu- ments for priority monism. The goal of this paper is to scrutinize this notion and also to shed new light on what is at stake in the debate. I present three familiar arguments for priority monism and point out that each relies on (...) a connecting principle that ties dependence to other metaphysical relations. I then argue for two desiderata: the relation between dependence and other metaphysical relations needs to be strong enough to establish that other metaphysical relations are relevant to the direction of dependence but not so strong as to leave no room for revisionary versions of priority monism. I propose a particular way of meeting these desiderata, according to which the target notion of dependence is graded rather than all-or-nothing. One upshot is that we should be less preoccupied with priority monism itself and should instead focus on specific aspects of a broader monistic worldview. (shrink)

The distinction between qualitative and non-qualitative properties should be familiar from discussions of the principle of the identity of indiscernibles: two otherwise exactly similar individuals, Castor and Pollux, might share all their qualitative properties yet differ with respect to their non-qualitative properties—for while Castor has the property being identical to Castor, Pollux does not. But while this distinction is familiar, there has not been much critical attention devoted to spelling out its precise nature. I argue that the class of non-qualitative (...) properties is broader than it is often taken to be. When properly construed, it will not only include properties such as being identical to Castor, which somehow make reference to particular individuals, it will also include more general properties such as identity, composition, set membership, as well as various peculiarly ontological properties. Given that some of these more general properties help to explain objective similarity, we have reason to believe that there are fundamental non-qualitative properties. (shrink)

There’s the question of what there is, and then there’s the question of what ultimately exists. Many contend that, once we have this distinction clearly in mind, we can see that there is no sensible debate to be had about whether there are such things as properties or tables or numbers, and that the only ontological question worth debating is whether such things are ultimate (in one or another sense). I argue that this is a mistake. Taking debates about ordinary (...) objects as a case study, I show that the arguments that animate these debates bear directly on the question of which objects there are and cannot plausibly be recast as arguments about what’s ultimate. I then address the objection that, because they are easy answerable, questions about what there is cannot be a proper subject of ontological debate. (shrink)

The metaphysics of representation poses questions such as: in virtue of what does a sentence, picture, or mental state represent that the world is a certain way? In the first instance, I have focused on the semantic properties of language: for example, what is it for a name such as ‘London’ to refer to something? Interpretationism concerning what it is for linguistic expressions to have meaning, says that constitutively, semantic facts are fixed by best semantic theory. As here developed, it (...) promises to give a reductive, universal and non-revisionary account of the nature of linguistic representation. -/- Interpretationism in general, however, is threatened by severe internal tension, due to arguments for radical inscrutability. These contend that, given the interpretationist setting, there can be no fact of the matter what object an individual word refers to: for example, that there is no fact of the matter as to whether “London” refers to London or to Sydney. -/- A series of challenges emerge, forming the basis for this thesis. 1. What sort of properties is the interpretationist trying to reduce, and what kind of reductive story is she offering? 2. How are inscrutability theses best formulated? Are arguments for inscrutability effective in their own terms? What kinds of inscrutability arise? 3. Is endorsing radical inscrutability a stable position? 4. Are there theoretical virtues—such as simplicity—that can be appealed to in discrediting the rival (empirically equivalent) theories that underpin inscrutability arguments? -/- In addressing these questions, I concentrate on diagnosing the source of inscrutability, mapping the space of ways of resisting the arguments for radical inscrutability, and examining the challenges faced in developing a principled account of linguistic content that avoids radical inscrutability. -/- The effect is not to close down the original puzzles, but rather to sharpen them into a set of new and deeper challenges. (shrink)

Mereological nihilism is the view that no objects have proper parts. Despite how counter‐intuitive it is, it is taken quite seriously, largely because it solves a number of puzzles in the metaphysics of material objects – or so its proponents claim. In this article, I show that for every puzzle that mereological nihilism solves, there is a similar puzzle that (a) it doesn’t solve, and (b) every other solution to the original puzzle does solve. Since the solutions to the new (...) puzzles apply just as well to the old puzzles, the old puzzles provide no motivation to be a mereological nihilist. (shrink)

Mereological nihilism is the philosophical position that there are no items that have parts. If there are no items with parts then the only items that exist are partless fundamental particles, such as the true atoms (also called philosophical atoms) theorized to exist by some ancient philosophers, some contemporary physicists, and some contemporary philosophers. With several novel arguments I show that mereological nihilism is the correct theory of reality. I will also discuss strong similarities that mereological nihilism has with empirical (...) results in quantum physics. And I will discuss how mereological nihilism vindicates a few other theories, such as a very specific theory of philosophical atomism, which I will call quantum abstract atomism. I will show that mereological nihilism also is an interpretation of quantum mechanics that avoids the problems of other interpretations, such as the widely known, metaphysically generated, quantum paradoxes of quantum physics, which ironically are typically accepted as facts about reality. I will also show why it is very surprising that mereological nihilism is not a widely held theory, and not the premier theory in philosophy. (shrink)

Mereological nihilists hold that composition never occurs, so that nothing is ever a proper part of anything else. Substance dualists generally hold that we are each identical with an immaterial soul. In this paper, I argue that every popular objection to substance dualism has a parallel objection to composition. This thesis has some interesting implications. First, many of those who reject composition, but accept substance dualism, or who reject substance dualism and accept composition, have some explaining to do. Secondly, one (...) popular objection to mereological nihilism, one which contends that mereological nihilism is objectionable insofar as it is incompatible with the existence of people, is untenable. (shrink)

Mereological nihilism is the thesis that composition never occurs. Some philosophers have thought that science gives us compelling evidence against nihilism. In this article I respond to this concern. An initial challenge for nihilism stems from the fact that composition is such a ubiquitous feature of scientific theories. In response I motivate a restricted form of scientific anti-realism with respect to those components of scientific theories which make reference to composition. A second scientifically based worry for nihilism is that certain (...) specific scientific phenomena might require ineliminable quantification over composite objects. I address these concerns, and argue that there seem to be nihilist-friendly construals of the scientific phenomena in question. (shrink)

This paper presents an account of what it is for a property or relation (or ‘attribute’ for short) to be logically simple. Based on this account, it is shown, among other things, that the logically simple attributes are in at least one important way sparse. This in turn lends support to the view that the concept of a logically simple attribute can be regarded as a promising substitute for Lewis’s concept of a perfectly natural attribute. At least in part, the (...) advantage of using the former concept lies in the fact that it is amenable to analysis, where that analysis—i.e., the account put forward in this paper—requires the adoption neither of an Armstrongian theory of universals nor of a primitive notion of naturalness, fundamentality, or grounding. (shrink)

Mereological nihilism is the thesis that composite objects—objects with proper parts—do not exist. Nihilists generally paraphrase talk of composite objects F into talk of there being “xs arranged F-wise” . Recently several philosophers have argued that nihilism is defective insofar as nihilists are either unable to say what they mean by such phrases as “there are xs arranged F-wise,” or that nihilists are unable to employ such phrases without incurring significant costs, perhaps even undermining one of the chief motivations for (...) nihilism. In this paper I defend nihilism against these objections. A key theme of the paper is this: if nihilists need to employ such phrases as “there are xs arranged F-wise,” non-nihilists will need to do so as well. Accordingly, any costs incurred by the nihilist when she employs such phrases will be shared by everyone else. What’s more, such phrases are intelligible when employed by the nihilist, as well as when they are employed by the non-nihilist, insofar as analyses of such phrases will not essentially involve mereological concepts incompatible with nihilism. (shrink)

This article investigates the claim that some truths are fundamentally or really true — and that other truths are not. Such a distinction can help us reconcile radically minimal metaphysical views with the verities of common sense. I develop an understanding of the distinction whereby Fundamentality is not itself a metaphysical distinction, but rather a device that must be presupposed to express metaphysical distinctions. Drawing on recent work by Rayo on anti-Quinean theories of ontological commitments, I formulate a rigourous theory (...) of the notion. In the final sections, I show how this package dovetails with ' interpretationist' theories of meaning to give sober content to thought that some things — perhaps sets, or gerrymandered mereological sums — can be 'postulated into existence'. (shrink)

In part one I present a positive argument for the claim that philosophical argument can rationally overturn common sense. It is widely agreed that science can overturn common sense. But every scientific argument, I argue, relies on philosophical assumptions. If the scientific argument succeeds, then its philosophical assumptions must be more worthy of belief than the common sense proposition under attack. But this means there could be a philosophical argument against common sense, each of whose premises is just as worthy (...) of belief as the scientist’s philosophical assumptions. If so, then the purely philosophical argument will also succeed. In part two I consider three motivations, each of which comprises a distinct philosophical methodology, for the opposing view: (1) the Moorean idea that common sense enjoys greater plausibility than philosophy; (2) case judgments should trump general principles; (3) reflective equilibrium and conservatism. I argue that all three motivations fail. (shrink)

After sketching some aspects of truthmaker doctrines and "truthmaker projects", and canvassing some prima facie objections to the latter, I turn to an issue which might seem to involve confusion about the nature of character of truthmakers if such there be, viz for statements of identity and (specially) distinctness. The real issue here is versions of the Identity of Indiscernibles. I discuss ways of discriminating versions, which are almost certainly true but trivial, which almost certainly substantive but false, and explore (...) an interesting intermediate possibility which might if developed yield a plausibly true yet not-entirely-trivial version of the doctrine: it is equivalent to what I call "the Denial of Bare Distinctness". (shrink)

There are advantages to thrift over honest toil. If we can make do without numbers we avoid challenging questions over the metaphysics and epistemology of such entities; and we have a good idea, I think, of what a nominalistic metaphysics should look like. But minimizing ontology brings its own problems; for it seems to lead to error theory— saying that large swathes of common-sense and best science are false. Should recherche philosophical arguments really convince us to give all this up? (...) Such Moorean considerations are explicitly part of the motivation for the recent resurgence of structured metaphysics, which allow a minimal (perhaps nominalistic) fundamental ontology, while avoiding error-theory by adopting a permissive stance towards ontology that can be argued to be grounded in the fundamental. This paper evaluates the Moorean arguments, identifying key epistemological assumptions. On the assumption that Moorean arguments can be used to rule out error-theory, I examine deflationary ‘representationalist’ rivals to the structured metaphysics reaction. Quinean paraphrase, fictionalist claims about syntax and semantics are considered and criticized. In the final section, a ‘direct’ deflationary strategy is outlined and the theoretical obligations that it faces are articulated. The position advocated may have us talking a lot like a friend of structured metaphysics—but with a very different conception of what we’re up to. (shrink)

Tim Crane's ‘Cosmic Hermeneutics vs. Emergence: The Challenge of the Explanatory Gap’ claims that non‐reductive physicalism must either close the explanatory gap, addressing the challenge famously posed by Levine's argument, or become identical to emergentism. Since no way to close the gap is available, the result is that there can be no interesting philosophical position intermediate between physicalism and emergentism. This chapter argues that if we look at the relation between physicalism and emergentism from the vantage point of reduction, Crane's (...) analysis is rather persuasive. However, if we switch from reduction to causality, its conclusions appear more disputable. In particular, if we shift from ‘novelty and explanation’ to ‘novelty and causality’ as key features of emergent properties, we may introduce a distinction between two kinds of emergentism (moderate and radical) based on their attitude towards the causal inheritance principle. If the causal inheritance principle is accepted (some versions of) moderate emergentism may be considered as non‐trivial forms of non‐reductive physicalism. (shrink)

Mereological realism holds that the world has a mereological structure – i.e. a distribution of mereological properties and relations. In this article, I defend Eleaticism about properties, according to which there are no causally inert non-logical properties. I then present an Eleatic argument for mereological anti-realism, which denies the existence of both mereological composites and mereological simples. After defending Eleaticism and mereological anti-realism, I argue that mereological anti-realism is preferable to mereological nihilism. I then conclude by examining the thesis that (...) composition is identity and noting its consequences for the question of mereological structure. (shrink)

This is a survey of contemporary work on ‘fictionalism in metaphysics’, a term that is taken to signify both the place of fictionalism as a distinctive anti‐realist metaphysics in which usefulness rather than truth is the norm of acceptance, and the fact that philosophers have given fictionalist treatments of a range of specifically metaphysical notions.

Mereological nihilism says that there do not exist (in the fundamental sense) any objects with proper parts. A reason to accept it is that we can thereby eliminate 'part' from fundamental ideology. Many purported reasons to reject it - based on common sense, perception, and the possibility of gunk, for example - are weak. A more powerful reason is that composite objects seem needed for spacetime physics; but sets suffice instead.

In this age of post-Moorean modesty, many of us are inclined to doubt that philosophy is in possession of arguments that might genuinely serve to undermine what we ordinarily believe. It may perhaps be conceded that the arguments of the skeptic appear to be utterly compelling; but the Mooreans among us will hold that the very plausibility of our ordinary beliefs is reason enough for supposing that there must be something wrong in the skeptic’s arguments, even if we are unable (...) to say what it is. In so far then, as the pretensions of philosophy to provide a world view rest upon its.. (shrink)

It is widely believed that shapes are intrinsic properties. But this claim is hard to defend. I survey all known theories of shape properties, and argue that each theory is either incompatible with the claim that shapes are intrinsic, or can be shown to be false.

Mereological principles are often controversial; perhaps the most stark contrast is between those who claim that Weak Supplementation is analytic—constitutive of our notion of proper parthood—and those who argue that the principle is simply false, and subject to many counterexamples. The aim of this paper is to diagnose the source of this dispute. I’ll suggest that the dispute has arisen by participants failing to be sensitive to two different conceptions of proper parthood: the outstripping conception and the non-identity conception. I’ll (...) argue that the outstripping conception (together with a specific set of definitions for other mereological notions), can deliver the analyticity of Weak Supplementation on at least one sense of ‘analyticity’. I’ll also suggest that the non-identity conception cannot do so independently of considerations to do with mereological extensionality. (shrink)

Mereological principles are often controversial; perhaps the most stark contrast is between those who claim that Weak Supplementation is analytic—constitutive of our notion of proper parthood—and those who argue that the principle is simply false, and subject to many counterexamples. The aim of this paper is to diagnose the source of this dispute. I’ll suggest that the dispute has arisen by participants failing to be sensitive to two different conceptions of proper parthood: the outstripping conception and the non-identity conception. I’ll (...) argue that the outstripping conception, can deliver the analyticity of Weak Supplementation on at least one sense of ‘analyticity’. I’ll also suggest that the non-identity conception cannot do so independently of considerations to do with mereological extensionality. (shrink)

The paper set up a small “philosophical lab” for thought experiments using Digital Universes as its main tool. Digital Universes allow us to examine how mereology affects the debate on New Realism of Ferraris and shed new light on the whole notion of Realism. The semi-formal framework provides a convenient way to model the varieties of realism that are important for the program of New Realism: we then draw the natural consequences of this approach into the ontology of our world, (...) arguing that the same considerations that apply to Digital Universe would hold for chess, institutions and social objects as well. Once a particular version of mereology is chosen, there are unavoidable consequences that the very underlying structure of social ontology. We then propose a new New Realism to tackle social objects: social objects turn out to be nothing more than mereological sums, picked up by some description. (shrink)

I address what I call the Number Issue, which is raised by our ordinary talk and beliefs about certain social groups and institutions, and I take the Hallé orchestra as my example. The Number Issue is that of whether the Hallé is one individual or several individuals. I observe that if one holds that it is one individual, one faces an accusation of metaphysical extravagance. The bulk of the paper examines the difficulty of reconciling the view that the Hallé is (...) several individuals with two prima facie plausible theses about the manner of its persistence through time. The paper is structured around some remarks made by Peter Simons about groups, and the Hallé in particular, in his 'Parts'. (shrink)

A material composite object is an object composed of two or more material parts. The world, it seems, is simply awash with such things. The Eiffel Tower, for instance, is composed of iron girders, nuts and bolts, and so on. You and I, as human beings, are composed of flesh and bone, and various organs. Moreover, these parts themselves are composed of further parts, such as molecules, which themselves are composed of atoms, which are composed of sub-atomic particles. Material composite (...) objects are, it seems, ubiquitous. However, despite their ubiquity, a little philosophical reflection on the matter, as is so often the case, reveals that they are also deeply puzzling. -/- The question which has received most attention from philosophers interested in material composition is: under what circumstances do two or more material objects compose a further object? Why is it, for instance, that a collection of iron girders that are bolted together in the centre of Paris do compose an object (that is, the Eiffel Tower), but that there is no object composed of the Eiffel Tower and the Moon? What conditions are satisfied by the first set of objects, and not by the second set of objects, which make this the case? In short, what are the necessary and sufficient conditions for composition to occur? -/- Since the 1980s, philosophers have devoted considerable attention to this question, and it has proved difficult to answer. This article provides a survey of the various answers that have been given to this question, plus the arguments that have been offered in their defence. (shrink)