Say that metaphysical indeterminacy occurs just when there is a fact such that neither it nor its negation obtains. The aim of this work is to shed light on the issue of whether orthodox quantum mechanics provides any evidence of metaphysical indeterminacy by discussing the logical, semantic, and broadly methodological presuppositions of the debate. I argue that the dispute amounts to a verbal disagreement between classical and quantum logicians, given Eli Hirsch’s account of substantivity; but that it need not be (...) so if Ted Sider’s naturalness-based account of substantivity is adopted instead. Given the latter approach, can anything be said in order to tip the balance of the dispute either way? Some prima facie reasonable constraints on naturalness entail that the classicist is right, and the quantum world is therefore determinate. Nevertheless, there are reasons for weakening those constraints, to the effect that the dispute remains very much open. Finally, I discuss alternative accounts of metaphysical indeterminacy, and argue that they are unsuitable for framing the quantum indeterminacy debate. (shrink)

Sometimes, when comparing a pair of items, it appears that neither is better than the other, nor that they are equally good, relative to a certain value that they bear. Cases of this kind have come to be referred to as superhard comparisons. What grounds superhard comparisons? On the dominant views, held by Joseph Raz and Ruth Chang, they are grounded, at least partially, in the failure of the three classic value relations—‘better than’, ‘worse than’, and ‘equally good’. On an (...) alternative view, which might be called the vagueness view, first developed by John Broome, they are grounded in vagueness about which of the classic value relations holds between the items. In this paper, I pay special attention to superhard comparisons in the context of choice and develop a novel argument against the dominant views on the basis of an account of decision-making under vagueness in ‘better than’. The upshot is that a new vagueness view emerges. (shrink)

Indeterminacy is metaphysical (or worldly) if it has its source in the way the world is (rather than how it is represented or known). There are two questions we could ask about indeterminacy. First: does it exist? Second: is indeterminacy derivative? I focus on the second question. Specifically, I argue that (at least some) metaphysical indeterminacy can be derivative, where this roughly means that facts about indeterminacy are metaphysically grounded in facts about what is determinate.

The recent, short debate over the alethic undecidability of a Liar Sentence between Stephen Barker and Mark Jago is revisited. It is argued that Jago’s objections succeed in refuting Barker’s alethic undecidability solution to the Liar Paradox, but that, nevertheless, this approach may be revived as the alethic indeterminacy solution to the Liar Paradox. According to the alethic indeterminacy solution, there is genuine metaphysical indeterminacy as to whether a Liar Sentence bears an alethic property, whether truth or falsity. While the (...) alethic indeterminacy solution is presented here, and some revenge cases are considered and addressed, the primary aim of this paper is to revive and defend this underexplored and auspicious approach to solving the Liar Paradox. (shrink)

The Growing Block Theory of time says that the metaphysical openness of the future should be understood in terms of there not being any future objects or events. But in a series of works, Ross Cameron, Elizabeth Barnes, and Robbie Williams have developed a competing view that understands metaphysical openness in terms of it being indeterminate whether there exist future objects or events. I argue that the three reasons they give for preferring their account are not compelling. And since the (...) notion of “indeterminate existence” suffers conceptual problems, the Growing Block is the preferable view. (shrink)

A number of analytical philosophers have recently endorsed the view that the world itself is indeterminate in some respect. Intriguingly, ideas similar to the view are expressed by thinkers from Chinese Madhyamaka Buddhism, which may shed light on the current discussion of worldly indeterminacy. Using as a basis Chinese Madhyamaka thought, together with Jessica Wilson’s account of indeterminacy, I develop an ontological conception of indeterminacy, termed ontic indeterminacy, which centres on two complementary ideas—conclusive indeterminability and provisional determinability. I show that (...) OI is well-equipped to tackle several issues of worldly indeterminacy. My overarching aim is to present a viable and sustainable perspective on the subject of indeterminacy to enrich analytical philosophers’ insights into the intricate nature of reality. (shrink)

A world where there exists n concrete things is a count-determinate world. The orthodox view is count-determinacy is necessary; if to be is to be the value of a variable and the domain of quantification is enumerable, count-determinacy follows. Yet I argue how many there are can be indeterminate; count-indeterminacy is metaphysically possible and even likely actual. Notably, my argument includes rebuttals of Evans’ reductio of indeterminate identity and the Lewis/Sider ‘argument from vagueness’. Count-indeterminacy should therefore be recognized as another (...) basic form of genuine metaphysical indeterminacy, in addition to types recently defend by Barnes, Williams, and Wilson. (shrink)

After presenting a negative characterization of metaphysical vagueness and the main tenets of the view of vagueness as semantic indecision, the paper critically discusses the objection that such a view requires that at least some vagueness not be just constituted by semantic indecision—but rather by the metaphysical vagueness of some semantic relations themselves submitted by Trenton Merricks and, more recently, Nathan Salmon.

After presenting a negative characterization of metaphysical vagueness and the main tenets of the view of vagueness as semantic indecision, the paper critically discusses the objection that such a view requires that at least some vagueness not be just constituted by semantic indecision—but rather by the metaphysical vagueness of some semantic relations themselves submitted by Trenton Merricks and, more recently, Nathan Salmon.

Elizabeth Barnes and J. Robert G. Williams claim to offer a new ontic theory of vagueness, the kind of theory which considers vagueness to exist not in language but in reality. This paper refutes their claim. The possible worlds they employ are ersatz possible worlds, i.e., sets of sentences. Unlike reality, they don’t contain concrete and often material objects. As a result, there is nothing in Barnes and Williams’s description of the theory that the semanticist cannot or does not accept. (...) Thus, they have failed to establish their theory as a genuine intelligible ontic alternative to semantic theories. (shrink)

Ethics in the tradition of Derek Parfit’s Reasons and Persons is riddled with sorites-like arguments, which lead us by what seem innocent steps to seemingly false conclusions. Take, for example, spectrum arguments for the Repugnant Conclusion that appeal to slight differences in quality of life. Several authors have taken the view that, since spectrum arguments are structurally analogous to sorites arguments, the correct response to spectrum arguments is structurally analogous to the correct response to sorites arguments. This sorites analogy is (...) here argued against. There are potential structural disanalogies between spectrum arguments and sorites arguments. But even if these arguments are relevantly structurally analogous, they differ in their content in ways that show the sorites analogy to be implausible. Two content-based disanalogies are here explored—one is inspired by Parfit’s work on reductionism, and the other involves hypersensitivity. The chapter concludes with a methodological lesson. (shrink)