In his recent article "Carnapian Frameworks" (Synthese, 2021), Gabriel Broughton criticizes my discussions of Carnap on ontology and puts forward his own interpretation of what Carnap’s external/internal distinction amounts to. I here first argue that Broughton’s main claims about me are based on a misinterpretation. Then I turn to some issues of broader interest. I argue that Broughton’s own, potentially interesting interpretation of Carnap’s external/internal distinction does not work. And in light of Broughton’s discussion I present a sharpened version of (...) what I have earlier said about Carnap’s this distinction. (shrink)

Carnap’s seminal ‘Empiricism, Semantics and Ontology’ makes important use of the notion of a framework and the related distinction between internal and external questions. But what exactly is a framework? And what role does the internal/external distinction play in Carnap’s metaontology? In an influential series of papers, Matti Eklund has recently defended a bracingly straightforward interpretation: A Carnapian framework, Eklund says, is just a natural language. To ask an internal question, then, is just to ask a question in, say, English. (...) To try to ask an external question is to try, absurdly, to ask a question in no language at all. Finding that so trivial an I/e distinction can’t help to explain Carnap’s deflationary metaontology, Eklund is led to attribute to Carnap a view he calls ontological pluralism. In this paper, I show that Eklund misreads Carnap, and I argue that this misreading obscures fundamental features of Carnap’s philosophy. I then defend an account of frameworks as what Carnap called semantical systems, and I place this account in the context of Carnap’s philosophical program of explication. Finally, I discuss the role that frameworks and the I/e distinction play in ESO, showing that ESO provides no reason to attribute the doctrine of ontological pluralism to Carnap. (shrink)

Do numbers exist? Carnap (1956 [1950]) famously argues that this question can be understood in an “internal” and in an “external” sense, and calls “external” questions “non-cognitive”. Carnap also says that external questions are raised “only by philosophers” (p. 207), which means that, in his view, philosophers raise ”non-cognitive” questions. However, it is not clear how the internal/external distinction and Carnap’s related views about philosophy should be understood. This paper provides a new interpretation. I draw attention to Carnap’s distinction between (...) purely external statements, which are independent from all frameworks, and pragmatic external statements, which concern which framework one should adopt, and argue that the latter express noncognitive mental states. Specifically, I argue that “frameworks” are systems of rules for the assessment of statements, which are utterances of ordinary language sentences. Pragmatic external statements express noncognitive dispositions to follow only certain rules of assessment. For instance, “numbers exist” understood as a pragmatic external statement expresses a noncognitive disposition to use only rules of assessment according to which numbers do exist. Carnap can thereby be understood as proposing a distinctive form of noncognitivism about ontology that is in some respects analogous to norm-expressivism in metaethics. (shrink)

A number of philosophers have argued in recent years that certain kinds of metaphysical debates—e.g., debates over the existence of past and future objects, mereological sums, and coincident objects—are merely verbal. It is argued in this paper that metaphysical debates are not merely verbal. The paper proceeds by uncovering and describing a pattern that can be found in a very wide range of philosophical problems and then explaining how, in connection with any problem of this general kind, there is always (...) a non-verbal debate to be had. Indeed, the paper provides a recipe for locating the non-verbal debates that surround these philosophical problems. This undermines metametaphysical verbalist views of our metaphysical questions—i.e., views that say that there is no non-verbal debate to be had about some metaphysical question. Finally, the paper also provides a quick argument against actual-literature verbalist views of our metaphysical questions; in other words, the paper argues that in connection with all of our metaphysical questions, it is easy to find examples of non-verbal debates in the actual philosophical literature. (shrink)

Idealism is often associated with the kind of metaphysical system building which was successfully disposed of by logical positivism. As Hume's fork was intended to deliver a serious blow to Leibnizian metaphysics so logical positivism invoked the verificationist principle against the reawakening of metaphysics, in the tradition of German and British idealism. In the light of this one might reasonably wonder what Carnap's pragmatism could possibly have in common with Collingwood's idealism. After all, Carnap is often seen as a champion (...) of the logical positivist's critique of metaphysics, whilst Collingwood is renowned for his defence of the possibility of metaphysics against the attack to which Ayer subjected it. The answer is that they have more in common than one might suspect and that, once the relevant qualifications are made, there is as much convergence as there is contestation between Carnapian pragmatism and Collingwoodian idealism. (shrink)

Carnap’s 1931 attack against metaphysics notoriously utilises Heidegger’s work to exemplify the meaninglessness of metaphysical pseudo‐statements. This paper interprets Carnap’s metametaphysics as concerned with delimiting theoretical dialogue in such a manner as to exclude unresolvable disagreements. It puts forth a revised version of Carnap’s argument against the viability of metaphysics, by setting aside his stronger claims that rely on verificationism and focusing instead on his account of metaphysical claims as mere expressions of what he calls “Lebensgefühl,” or a general attitude (...) towards life. Such attitudes, Carnap argues, are unsuitable objects of theoretical dialogue, insofar as disagreements that concern them are unresolvable. Carnap thus recommends abandoning the attempt to resolve metaphysical disagreements as if they were theoretical. As long as it does not enter into unresolvable disagreements, art, rather than theory, is the appropriate medium for expressing Lebensgefühl. (shrink)

This is a slightly opinionated review of three main factions in metaontology: Quineans, Carnapians, and Meinongians. Emphasis is given to the last camp, as the metaontological aspect of Meinongianism has been underappreciated. The final section then offers some general remarks about the legitimacy of ontology, touching on ideas I have developed in other publications.