The gist of the many-subjects argument is that, given physicalism, it’s hard to avoid the absurd result that there are many conscious subjects in your vicinity with more-or-less the same experiences as you. The most promising ways of avoiding this result have a consequence almost as bad: that there are many things in your vicinity that are in a state only trivially different from being conscious, a state with similar normative significance. This paper clarifies and defends three versions of the (...) many-subjects argument. One version poses the threat of conscious parts. Its key premise is that if physicalism is true, then not only you, but also certain parts of your body, are conscious. These parts might include your brain, your head, all-of-you-except-your-left-pinky, all-of-your-brain-except-one-neuron, or your left cerebral hemisphere. A second version poses the threat of conscious coinciders, things that currently occupy the same spatial region as you and share all your matter. Its key premise is that if physicalism is true, then not only you, but also some things that currently coincide with you, are conscious. These might include your body or the aggregate of particles of which you are currently composed. A third version poses the threat of conscious person candidates, the many human-body-shaped material objects in your vicinity that mostly overlap one another, differing only in a few peripheral atoms. This version claims that if physicalism is true, then there are many conscious person-candidates in your vicinity. -/- . (shrink)

Truth pluralists say that there are many ways to be true. Aaron Cotnoir (“Pluralism and Paradox” in: Pedersen and Wright (eds) Truth and pluralism: current debates, Oxford University Press, Oxford, 2013) has suggested a “uniquely pluralist response to the liar”. The basic idea is to maintain that, if a sentence says of itself that it is not true in a certain way, then that sentence is not apt to be true in that way, but is instead apt to be true (...) in a different way. While this is consistent with the basic tenets of truth pluralism, it is an open question whether or not it is amenable to any actual pluralist theory. The primary goal of this paper is to argue that Cotnoir's proposal is amenable to form-based pluralism, rather than domain-based pluralism. In particular, in Section 1, I argue that there are several serious obstacles in the way of the domain-based pluralist who wishes to endorse Cotnoir's proposal; in Section 2, I show how the form-based pluralist can overcome these difficulties. The secondary goal of the paper is to argue that most, if not all, substantivists about truth should find form-based pluralism independently attractive. As such, the possibility of a form-based pluralist solution to the liar is not merely a technical curiosity, but something in which substantivists about truth have a vested interest. (shrink)

The main idea of this thesis is multi-descriptional physicalism. According to it, only physical entities are elements of our ontology, and there are different ways to describe them. Higher-level vocabularies (e.g., mental, neurological, biological) truly describe reality. Sentences about higher-level entities are made true by physical entities. Every chapter will develop multi-descriptional physicalism or defend it from objections. In chapter 1, I will propose a new conceptual reductive account that conceptually reduces higher-level entities to physical entities. This conceptual reductive account (...) combines resources from Heil’s truthmaker theory and either a priori physicalism or a posteriori physicalism. In chapter 2, I apply this conceptual reductive account to various debates. Physicalism, the multiple-realisability argument, the prototype theory of concepts, and truthmaker explanations will be discussed. In chapter 3, I will argue that a major aim of metaphysics should be to discover which entities are fundamental and explain why they suffice for the existence of derivative entities. In chapter 4, I will propose a new way to explain why sentences apparently about composite objects are true even though there are no composite objects. It combines resources from Cameron’s truthmaker theory and van Inwagen’s paraphrase strategy. In chapter 5, I will argue that the intuition that the mind and the body are very different does not show that the mind is distinct from the body. This intuition can be explained away by mentioning our dispositions to give non-physical explanations when we are ignorant of physical facts. In chapter 6, I will examine two arguments for the existence of a metaphysically independent level, and I will argue that only a modified version of one of them succeeds. I will argue that methodological principles support the view that there is a metaphysically independent level. (shrink)

In this paper, we evaluate some proposals that can be advanced to clarify the ontological consequences of Relational Quantum Mechanics. We first focus on priority monism and ontic structural realism and argue that these views are not suitable for providing an ontological interpretation of the theory. Then, we discuss an alternative interpretation that we regard as more promising, based on so-called ‘metaphysical coherentism’, which we also connect to the idea of an event-based, or ‘flash’, ontology.

This paper explores cosmopsychism’s explanatory aspirations from a programmatic perspective. The bulk of the text consists of an argument in favor of the conclusion that cosmopsychism suffers from no insurmountable individuation problem. I argue that the widespread tendency to view IND as a mirror-image of micropsychism’s combination problem is mistaken. In particular, what renders CP insolvable, namely, the commitment to the coupling of phenomenal constitution with phenomenal inclusion, is, from the standpoint of cosmopsychism, an entirely nonmandatory assumption. I proceed to (...) show that severing this unhappy coupling is the key for defending cosmopsychism against the charge of theoretical incoherence. Moreover, I argue that successful defense against such accusation could be mounted regardless of whether or not we assume cosmic consciousness to be perspectival in nature. In addition, the paper touches upon another foundational issue: cautioning against the popular tendency to identify cosmopsychism’s monism with a mereological unity-in-diversity, and motivating an alternative conception which I call generative monism. Finally, as befitting this volume, I pause to reflect upon the question of which schools of Hindu philosophy might tally best, and connect most fruitfully, with cosmopsychism as I understand it. (shrink)

In this thesis I argue against unrestricted mereological hybridism, the view that there are absolutely no constraints on wholes having parts from many different logical or ontological categories, an exemplar of which I take to be ‘mixed fusions’. These are composite entities which have parts from at least two different categories – the membered (as in classes) and the non-membered (as in individuals). As a result, mixed fusions can also be understood to represent a variety of cross-category summation such as (...) the abstract with the concrete, the physical with the non-physical, and the possible with the impossible, just to name a few. -/- Proposed by David Lewis (1991) alongside his defence of classical mereology (the major theory of parthood which permits such transcategorial composites through its principle of unrestricted composition) it is my contention that mixed fusions are an under-examined consequence of indiscriminate mereological fusion which harbour a multitude of complications. In my attempt to discern their substantive character, throughout this thesis I make a case study of mixed fusions and uncover several problematic consequences which I think follow from their most plausible assessment. -/- These include: (1) that mixed fusions’ probable membership relations may lead to dubious foundational loops in the mereological Universe, or (2) otherwise that mixed fusions oblige an implausible ontological priority of the mereological Universe as a whole; (3) that mixed fusions contradict the reductive account of set theory they are proposed within, by plausibly being seen to have the same members as their class parts, and (4) that mixed fusions therefore confound a mereological thesis of Composition as Identity, which some (including Lewis) use to support classical mereology – a consequence which is potentially self-defeating; (5) that mixed fusions as sums of abstract and concrete entities both subvert Lewis’s (1986) system of modal realism, while (6) also undermining less expansive theories of possible worlds; and finally, (7) that even where some of the foregoing is resisted, it remains implausible that mixed fusions are ontologically innocent, because their supposed distinction from their parts in this case ensures that they need to be counted as additional entities in one’s ontology. -/- To be clear, I do not advance a theory of mereological hybrid nihilism in the sense of denying all cases of transcategorial composition. (I only cover a few select instances of mereological hybridism via mixed fusions after all.) Rather, I deny that mereological hybridism is plausible in full generality, by demonstrating that any cases of it are at least limited by the constraints that I identify. This in turn vindicates a call for a restriction on parthood theories and composition principles which allow certain types of categorially mixed entities – including restricting classical mereology with its principle of unrestricted composition. -/- Although theories of parthood like the standard classical mereology are not ordinarily developed for the sake of mereological hybrids like mixed fusions, these and other transcategorial composites are still among the logical consequences of such parthood systems operating with sufficient generality. The significance of my thesis, then, comes from showcasing how some of these kinds of entities do not conform to the systems in which they are included as required, and hence I argue for the rejection of unrestricted mereological hybridism as well as any mereological principles which support it. (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)

This thesis articulates an analytic version of the ontology of idealism, according to which universal phenomenal consciousness is all there ultimately is, everything else in nature being reducible to patterns of excitation of this consciousness. The thesis’ key challenge is to explain how the seemingly distinct conscious inner lives of different subjects—such as you and me—can arise within this fundamentally unitary phenomenal field. Along the way, a variety of other challenges are addressed, such as: how we can reconcile idealism with (...) the fact that we all inhabit a common external world; why this world unfolds independently of our personal volition or imagination; why there are such tight correlations between measured patterns of brain activity and reports of experience; etc. The core idea of this thesis can be summarized thus: we, as well as all other living organisms, are dissociated alters of universal phenomenal consciousness, analogously to how a person with Dissociative Identity Disorder (DID) manifests multiple disjoint centers of subjectivity also called ‘alters.’ We, and all other living organisms, are surrounded by the transpersonal phenomenal activity of universal consciousness, which unfolds beyond the dissociative boundary of our respective alter. The inanimate world we perceive around us is the extrinsic appearance—i.e. the phenomenal image imprinted from across our dissociative boundary—of this activity. The living organisms we share the world with are the extrinsic appearances of other alters. (shrink)

This article concerns whether Nietzsche is sympathetic to monism about concrete objects, the heterodox metaphysical view that there is exactly one concrete object. I first dispel prominent reasons for thinking that Nietzsche rejects monism. I then develop the most compelling arguments for monism in Nietzsche’s writings and check for soundness. The arguments seem to be supported by the texts, but they have not been developed in the literature. Despite such arguments, I suggest that Nietzsche is actually not sympathetic to monism (...) about objects—but his reasons for siding against monism are not at all obvious. The result should be a new understanding of some of Nietzsche’s fundamental ontological commitments. (shrink)

This paper defends Flatland—the view that there exist neither determination nor dependence relations, and that everything is therefore fundamental—from the objection from explanatory inefficacy. According to that objection, Flatland is unattractive because it is unable to explain either the appearance as of there being determination relations, or the appearance as of there being dependence relations. We show how the Flatlander can meet the first challenge by offering four strategies—reducing, eliminating, untangling and omnizing—which, jointly, explain the appearance as of there being (...) determination relations where no such relations obtain. Since, plausibly, dependence relations just are asymmetric determination relations, we argue that once we come mistakenly to believe that there exist determination relations, the existence of other asymmetries (conceptual and temporal) explains why it appears that there are dependence relations. (shrink)

One might well wonder—is there a category under which every thing falls? Offering an informative account of such a category is no easy task. For nothing would distinguish things that fall under it from those that don’t—there being, after all, none of the latter. It seems hard, then, to say much about any fully general category; and it would appear to do no carving or categorizing or dividing at all. Nonetheless there are candidates for such a fully general office, including (...) thing, being, entity, item, existent, and—especially—object.[ It is not obvious that there is any fully general category (whether object or otherwise). Accordingly, not all accounts of object assign it to a fully general category, instead allowing that there are non-objects. On those views, object does indeed divide. Accounts of object, then, differ with respect to whether there are non-objects. And this is not the only fault line. Other dimensions of difference include what objects there are and what objects are. Accordingly, this entry will survey three broad questions about the category object: What, if any, is its contrast or complement? What is its extension? What is its nature? (shrink)

Gideon Rosen has recently sketched an argument which aims to establish that the notion of metaphysical modality is systematically ambiguous. His argument contains a crucial sub-argument which has been used to argue for Metaphysical Contingentism, the view that some claims of fundamental metaphysics are metaphysically contingent rather than necessary. In this paper, Rosen’s argument is explicated in detail and it is argued that the most straight-forward reconstruction fails to support its intended conclusion. Two possible ways to save the argument are (...) rebutted and it is furthermore argued that the crucial sub-argument only supports a rather particular variant of Metaphysical Contingentism. (shrink)

Metaphysics is supposed to tell us about the metaphysical nature of our world: under what conditions composition occurs; how objects persist through time; whether properties are universals or tropes. It is near orthodoxy that whichever of these sorts of metaphysical claims is true is necessarily true. This paper looks at the debate between that orthodox view and a recently emerging view that claims like these are contingent, by focusing on the metaphysical debate between monists and pluralists about concrete particulars. This (...) paper argues that we should be contingentists about monism and pluralism, and it defends contingentism against some necessitarian objections by offering an epistemology of contingent metaphysical claims. (shrink)

Monism is the view that there is only a single material object in existence: the world. According to this view, therefore, the ordinary objects of common sense—cats and hats, cars and stars, and so on—do not actually exist; there is only the world. Because of this, monism is routinely dismissed in the contemporary literature as being absurd and obviously false. It is simply obvious that there is a plurality of material things, thus it is simply obvious that monism is false, (...) or so the argument goes. I call this the common sense argument against monism and in this paper I offer a response. I argue that providing the monist can make his view consistent with the appearance that there is a multiplicity of material things, then it is not rationally acceptable to reject monism solely on the basis of that appearance. Through an appeal to a particular type of property—distributional properties—I sketch out a plausible story of how monism is perfectly consistent with the appearance of plurality, and thus nullify the common sense argument. There may be any number of arguments that serve to undermine monism, but the common sense argument is not one of them. Monism deserves to be taken more seriously than that. (shrink)

According to “existence monism,” there is only one concrete particular, the cosmos as a whole (Horgan and Potrč 2000, 2008). According to “priority monism,” there are many concrete particulars, but all are ontologically dependent upon the cosmos as a whole, which accordingly is the only fundamental concrete particular (Schaffer 2010a, 2010b). In essence, the difference between them is that existence monism does not recognize any parts of the cosmos, whereas priority monism does – it just insists that the parts are (...) ontologically dependent upon the whole in this case. Brentano never maintained either of these views. But in the last two years of his life, he seems to have held the following approximation: there is only one physical substance, namely, the material universe as a whole. This is twice removed from existence or priority monism: first, it allows for a plurality of mental substances (souls); secondly, it allows for a plurality of physical accidents, which in Brentano’s reistic ontology are also concrete particulars. Still, the view that the only physical substance is the universe as a whole is quite radical and finds little precedent in the history of philosophy. (shrink)

Les propriétés matérielles sont généralement appréhendées comme les propriétés d’une substance matérielle : cette chemise possède la propriété d’être bleue, cette chaussure la propriété d’être en bon état. Pourtant, on peut trouver plusieurs raisons de douter que les propriétés soient nécessairement les propriétés d’une substance matérielle, à la fois en métaphysique avec la théorie du faisceau, et en physique contemporaine à travers les notions d’énergie du vide et de champ. Or, si les propriétés ne sont pas les propriétés de substances (...) matérielles, on peut s’interroger sur la théorie de l’instanciation qu’implique une telle thèse. Dans cet essai, je m’emploierai à examiner la cohérence et la plausibilité de la thèse selon laquelle certaines, voir toutes les propriétés matérielles ne sont pas instanciées par une substance et la théorie de l’instanciation qui en découle. | : Material properties are generally construed as properties of material substances : this shirt has the property of being blue, these shoes are in good condition. However, one could think of several reasons to doubt that properties necessarily are properties of material substances both in metaphysics, with the bundle theory, and in contemporary physics, through the two notions of field and energy of the vacuum. But, if properties are not properties of material substances, what is the resulting theory of instantiation? Within the scope of this article, I will examine the consistence and plausibility of the view that several, if not all of, material properties are not instantiated by a substance and the theory of instantiation which follows from it. (shrink)

I will introduce and motivate eliminativist super-relationism. This is the conjunction of relationism about spacetime and eliminativism about material objects. According to the view, the universe is a big collection of spatio-temporal relations and natural properties, and no substance (material or spatio-temporal) exists in it. The view is original since eliminativism about material objects, when understood as including not only ordinary objects like tables or chairs but also physical particles, is generally taken to imply substantivalism about spacetime: if properties are (...) directly instantiated by spacetime without the mediation of material objects, then, surely, spacetime has to be a substance. After introducing briefly the two debates about spacetime (§1) and material objects (§2), I will present Schaffer's super-substantivalism (§3), the conjunction of substantivalism about spacetime and eliminativism about material objects at the fundamental level. I shall then expose and discuss the assumption from which the implication from eliminativism to substantivalism is drawn, and discuss the compatibility of eliminativism with relationism: if spacetime is not a substance, and if material objects are not real, how are we to understand the instantiation of properties (§4)? And what are the relata of spatio-temporal relations (§5)? I then show that each argument in favor of super-substantivalism offered by Schaffer also holds for super-relationism (§6) and examine several metaphysical consequences of the view (§7). I conclude that both super-substantivalism and super-relationism are compatible with Schaffer's priority monism (§8). (shrink)

Panpsychism is the view that every concrete and unified thing has some form of phenomenal consciousness or experience. It is an age-old doctrine, which, to the surprise of many, has recently taken on new life. In philosophy of mind, it has been put forth as a simple and radical solution to the mind–body problem (Chalmers 1996, 2003;Strawson 2006; Nagel 1979, 2012). In metaphysics and philosophy of science, it has been put forth as a solution to the problem of accounting for (...) the intrinsic nature of the physical itself (Strawson 2006, Seager 2006). In this thesis, I show that panpsychism can also be defended on the basis of an argument from our (arguable) acquaintance with the nature of causation in agency. This argument has made frequent appearances throughout the history of philosophy, with philosophers such as Leibniz, Schopenhauer and James, and I construct and defend an updated version of it. Furthermore, I offer a solution to the combination problem: how can complex (human and animal-type) consciousness result from simple (fundamental particle-type) consciousness? This is generally regarded as the most serious problem facing contemporary panpsychism. I propose that mental combination can be construed as kind causal process culminating in a fusion, and show how this avoids the main difficulties with accounting for mental combination. (shrink)

Several philosophers have recently defended Causal Essentialism—the view that every property confers causal powers, and whatever powers it confers, it confers essentially. I argue that on the face of it, Causal Essentialism implies a form of Monism, and in particular, the thesis I call ‘Mereological Monism’: that there is some concretum that is a part of every concretum. However, there are three escape routes, three views which are such that if one of them is true, Causal Essentialism does not imply (...) any form of Monism at all. I survey the costs associated with taking these escape routes along with the costs associated with accepting Mereological Monism. (shrink)

The priority monist holds that the cosmos is the only fundamental object, of which every other concrete object is a dependent part. One major argument against monism goes back to Russell, who claimed that pluralism is favoured by common sense. However, Jonathan Schaffer turns this argument on its head and uses it to defend priority monism. He suggests that common sense holds that the cosmos is a whole, of which ordinary physical objects are arbitrary portions, and that arbitrary portions depend (...) for their existence on the existence of the whole. In this paper, we challenge Schaffer’s claim that the parts of the cosmos are all arbitrary portions. We suggest that there is a way of carving up the universe such that at least some of its parts are not arbitrary. We offer two arguments in support of this claim. First, we shall outline semantic reasons in its favour: in order to accept that empirical judgements are made true or false by the way the world is, one must accept that the cosmos includes parts whose existence is not arbitrary. Second, we offer an ontological argument: in order for macro-physical phenomena to exist, there must be some micro-physical order which they depend upon, and this order must itself be non-arbitrary. We conclude that Schaffer’s common sense argument for monism cannot be made to work. (shrink)

Let ‘monism’ be the view that there is only one basic object—the world. Monists face the question of whether there are also non-basic objects. This is in effect the question of whether the world decomposes into parts. Jonathan Schaffer maintains that it does, Terry Horgan and Matjaž Potrč that it does not. In this paper, I propose a compromise view, which I call ‘Kantian monism.’ According to Kantian monism, the world decomposes into parts insofar as an ideal subject under ideal (...) conditions would divide it into parts, but it does not decompose into parts in and of itself, that is, in an entirely mind-independent manner. After articulating Kantian monism more precisely (Section 1), I present a prima facie case for preferring it over more standard varieties of monism (Section 2). (shrink)

Phenomenology is intrinsically intentional for Brentano. Qualitative conscious experiences are individuated by their phenomenal space. Examples concerning the phenomenal take account of both experiential and physical spaces. As directedness at an object and reflexive directedness of the act at itself come interwoven, there is the intrinsic phenomenology of intentionality. Both intentionality of phenomenology and phenomenology of intentionality present the wholes with mutually pervading and only logically distinguishable parts. The above theses establish balance between phenomenology and intentionality, a balance disrupted in (...) both analytical and continental traditions to which Brentano was a precursor. (shrink)

Consider a circle and a pair of its semicircles. Which is prior, the whole or its parts? Are the semicircles dependent abstractions from their whole, or is the circle a derivative construction from its parts? Now in place of the circle consider the entire cosmos (the ultimate concrete whole), and in place of the pair of semicircles consider the myriad particles (the ultimate concrete parts). Which if either is ultimately prior, the one ultimate whole or its many ultimate parts?

Consider the kinds of macroscopic concrete objects that common sense and the sciences allege to exist: tables, raindrops, tectonic plates, galaxies, and the rest. Are there any such things? Opinions differ. Ontological liberals say they do; ontological radicals say they don't. Liberalism seems favored by its plausible acquiescence to the dictates of common sense abetted by science; radicalism by its ontological parsimony. Priority theorists claim we can have the virtues of both views. They hold that tables, raindrops, etc., exist, but (...) they aren't fundamental. The ontological liberal's ontology provides the correct inventory of existent individuals. The ontological radical's more restricted ontology provides the correct inventory of fundamental individuals. The priority theorist claims that the derivative individuals are "no addition in being" to the fundamental ones, so we can have our cake and eat it too. It would be nice if priority theorists were right. In this paper I argue, with regret, that they are not. One upshot is that the sort of explanations which underwrite the priority theorist's distinction between fundamental and derivative individuals do not mitigate our ontological commitments. Another is that we still have to choose between the charms of liberalism and radicalism. (shrink)

Is conceptual relativity a genuine phenomenon? If so, how is it properly understood? And if it does occur, does it undermine metaphysical realism? These are the questions we propose to address. We will argue that conceptual relativity is indeed a genuine phenomenon, albeit an extremely puzzling one. We will offer an account of it. And we will argue that it is entirely compatible with metaphysical realism. Metaphysical realism is the view that there is a world of objects and properties that (...) is independent of our thought and discourse (including our schemes of concepts) about such a world. Hilary Putnam, a former proponent of metaphysical realism, later gave it up largely because of the alleged phenomenon that he himself has given the label ‘conceptual relativity’. One of the key ideas of conceptual relativity is that certain concepts—including such fundamental concepts as object, entity, and existence—have a multiplicity of different and incompatible uses (Putnam 1987, p. 19; 1988, pp. 110 14). According to Putnam, once we recognize the phenomenon of conceptual relativity we must reject metaphysical realism: The suggestion . . . is that what is (by commonsense standards) the same situation can be described in many different ways, depending on how we use the words. The situation does not itself legislate how words like “object,” “entity,” and “exist” must be used. What is wrong with the notion of objects existing “independently” of conceptual schemes is that there are no standards for the use of even the logical notions apart from conceptual choices.” (Putnam 1988, p. 114) Putnam’s intriguing reasoning in this passage is difficult to evaluate directly, because conceptual [1] relativity is philosophically perplexing and in general is not well understood. In this paper we propose a construal of conceptual relativity that clarifies it considerably and explains how it is possible despite its initial air of paradox. We then draw upon this construal to explain why, contrary to Putnam and others, conceptual relativity does not conflict with metaphysical realism, but in fact comports well with it.. (shrink)

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)

Particularists in material-object metaphysics hold that our intuitive judgments about which kinds of things there are and are not are largely correct. One common argument against particularism is the argument from arbitrariness, which turns on the claim that there is no ontologically significant difference between certain of the familiar kinds that we intuitively judge to exist (snowballs, islands, statues, solar systems) and certain of the strange kinds that we intuitively judge not to exist (snowdiscalls, incars, gollyswoggles, the fusion of the (...) my nose and the Eiffel Tower). Particularists frequently respond by conceding that there is no ontologically significant difference and embracing some sort of deflationary metaontology (relativism, constructivism, quantifier variance). I show -- by identifying ontologically significant differences -- that the argument can be resisted without retreating to any sort of deflationary metaontology. (shrink)

An overview of contemporary part-whole theories, with reference to both their axiomatic developments and their philosophical underpinnings.

In The Principles of Mathematics, Russell writes: Whatever may be an object of thought, or may occur in any true or false proposition, or can be counted as one, I call a term. This, then, is the widest word in the philosophical vocabulary. I shall use as synonymous with it the words unit, individual and entity. The first two emphasize the fact that every term is one, while the third is derived from the fact that every term has being, i.e. (...) is in some sense. A man, a moment, a number, a class, a relation, a chimera, or anything else that can be mentioned, is sure to be a term'. Now in this remark, a certain extremely general, topic-neutral use of ‘object’ is singled out, a use in which the expression is treated as equivalent to (equally neutral) uses of ‘term’, ‘entity’, ‘unit’, ‘individual’, and ‘thing’. In addition, a claim is made to the effect that the content of the expression, with its emphasis on one, is such as to be adequate to comprehend the sum-total of existence, to include whatever there may be. The paper addresses the question of what this claim means, and whether it might be true. (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.

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.

Analytic Philosophy, EarlyView. The method of paraphrasing away apparent ontological commitments is a familiar tool for trimming one's ontology. Even so, I argue that aiming to avoid commitment via paraphrase is unjustified. The reason is the standard motivations for paraphrase rest on implicit yet faulty principles regarding ontological categories and categorization- or so I argue. These results also provide indirect support for a permissivist approach to ontology.

I argue in this paper that the debate over composition is factually empty; in other words, I argue that there’s no fact of the matter whether there are any composite objects like tables and rocks and cats. Moreover, at the end of the paper, I explain how my argument is suggestive of a much more general conclusion, namely, that there’s no fact of the matter whether there are any material objects at all. Roughly speaking, the paper proceeds by arguing that (...) if there were a fact of the matter about whether composite objects exist, then it would be either a necessary fact or a contingent fact, and both of these alternatives are implausible. (shrink)

The question of the unity of consciousness is often treated as the question of how different conscious experiences are related to each other in order to be unified. Many contemporary views on the unity of consciousness are based on this bottom-up approach. In this paper I explore an alternative, top-down approach, according to which (to a first approximation) a subject undergoes one single conscious experience at a time. From this perspective, the problem of unity of consciousness becomes rather the problem (...) of how we can distinguish a multiplicity of goings-on within our conscious experience at any time, given that it is unique. I will present three possible top-down approaches to unity of consciousness, which I call Priority unity monism, Existence unity monism, and Brentanian unity monism. Priority monism and Existence monism are defined in analogy with the homonymous metaphysical theories of object constitution. Brentanian monism retraces Franz Brentano’s view on unity of consciousness, and is defined by appeal to some of his mereological ideas. I will argue that the latter is the best top-down approach to unity of consciousness. (shrink)

The basic philosophical controversy regarding ordinary objects is: Do tables and chairs, sticks and stones, exist? This paper aims to do two things: first, to explain why how this can be a controversy at all, and second, to explain why this controversy has arisen so late in the history of philosophy. Section 1 begins by discussing why the 'obvious' sensory evidence in favor of ordinary objects is not taken to be decisive. It goes on to review the standard arguments against (...) the existence of ordinary objects – including those based on problems with causal redundancy, parsimony, co-location, sorites arguments, and the special composition question. Section 2 goes on to address what it is about the contemporary approach to metaphysics that invites and sustains this kind of controversy, and helps make evident why debates about ordinary objects lead so readily to debates in metametaphysics about the nature of metaphysics itself. (shrink)

I argue that thinking of existence questions as deep questions to be resolved by a distinctively philosophical discipline of ontology is misguided. I begin by examining how to understand the truth-conditions of existence claims, by way of understanding the rules of use for ‘exists’ and for general noun terms. This yields a straightforward method for resolving existence questions by a combination of conceptual analysis and empirical enquiry. It also provides a blueprint for arguing against most common proposals for uniform substantive (...) ‘criteria of existence’, whether they involve mind-independence, possession of causal powers, observability, etc., and thus for showing that many arguments for denying entities (numbers, ordinary objects, fictional characters, propositions…) on grounds of their failure to meet one or more of these proposed existence criteria are mistaken. (shrink)

Physicalism is standardly construed as a form of monism, on which all concrete phenomena fall under one fundamental type. It is natural to think that monism, and therefore physicalism, is committed to a supervenience claim. Monism is true only if all phenomena supervene on a certain fundamental type of phenomena. Physicalism, as a form of monism, specifies that these fundamental phenomena are physical. But some argue that physicalism might be true even if the world is disorderly, i.e., not ordered by (...) supervenience relations in the way commonly supposed (Montero in J Philos 110:92–110, 2013; Leuenberger in Inquiry 57:151–174, 2014; Montero and Brown in Topoi 37(3):523–532, 2018; Zhong in Philos Stud 178(5):1529–1544, 2021). Unless these authors intend to challenge the claim that physicalism is a type of monism—a claim so central to the dialectic in philosophy of mind that rejecting it risks changing the subject—they are committed to challenging a supervenience requirement for monism. We argue that monism entails that there are substantial supervenience relations among concrete phenomena: relations that would not obtain in a disorderly world. Our argument thus has implications for debates about physicalism and supervenience, and sheds light on an under-discussed issue: what is implied by classifying a theory in the philosophy of mind as a form of monism? We also argue that physicalism’s commitment to monism creates problems for _via negativa_ physicalism, on which the physical is characterized negatively. (shrink)

Humean Supervenience is the view that (a) there are a plurality of fundamental beings, (b) there are no inexplicable constraints on modal space, and hence the fundamental nature of each such being is independent of those of all the rest and of the fundamental relations in which it stands to the rest, (c) the fundamental beings stand in no fundamental causal or nomic relations, and hence (d) the distribution of any causal or nomic relations in which they do stand globally (...) supervenes on their fundamental natures and the non‐nomic, non‐causal fundamental relations in which they stand. If Humean Supervenience is true, then as A.J. Ayer put it, it's just one damn thing after another. Radical Pluralism is the view that Humean Supervenience is true, and, moreover, that none of the fundamental beings stands in any fundamental relations at all. If Radical Pluralism is true, then, as William James puts it, the world's pieces are held together by nothing more than conjunction: it's just one damn thing and another. I argue that Radical Pluralism is very likely true, conditional upon Humean Supervenience. Any philosopher pluralist enough to be Humean ought to be radically pluralistic. (shrink)

Mereological nihilism is the view that there are no composite objects; everything in existence is mereologically simple. The view is subject to a number of difficulties, one of which concerns what I call the problem of emergence. Very briefly, the problem is that nihilism seems to be incompatible with emergent properties; it seems to rule out their very possibility. This is a problem because there are good independent reasons to believe that emergent properties are possible. This paper provides a solution (...) to the problem. I will show that nihilism and emergence are perfectly compatible, providing one accepts a novel understanding of how objects can instantiate properties: what I call irreducibly collective instantiation. (shrink)

This paper opposes universal mereological composition. Sider defends it: unless UMC were true, he says, it could be indeterminate how many objects there are in the world. I argue that there is no general connection between how widely composition occurs and how many objects there are in the world. Sider fails to support UMC. I further argue that we should disbelieve in UMC objects. Existing objections against them say that they are radically unlike Aristotelian substances. True, but there is a (...) stronger objection. This is that they are characterized by no properties, and so fail to be like anything – even themselves. (shrink)

The problem of reconciling the philosophical denial of ontological vagueness with common-sense beliefs positing vague objects, properties and relations is addressed. This project arises for any view denying ontological vagueness but is especially pressing for transvaluationism, which claims that ontological vagueness is impossible. The idea that truth, for vague discourse and vague thought-content, is an indirect form of language-thought correspondence is invoked and applied. It is pointed out that supervaluationism provides one way, but not necessarily the only way, of implementing (...) the idea of indirect correspondence. (shrink)

On the standard view for something to exist is for one thing to exist: in slogan form, to be is to be countable. E.J. Lowe argues something can exist without being countable as one, however. His primary example is homogenous “stuff,” i.e., qualitatively uniform and infinitely divisible matter. Lacking nonarbitrary boundaries and being everywhere the same, homogenous stuff lacks a principle of individuation that would yield countably distinct constituents. So, for Lowe, homogenous stuff is strongly uncountable. Olson rejects Lowe’s view (...) and defends the orthodox connection between existence and number. He argues that if there is any stuff, there is a number of portions of stuff. Sider also rejects a stuff ontology, claiming it is incompatible with his preferred view that the familiar quantifiers of predicate logic carve at nature’s joints. Against these arguments, I defend the uncountability of stuff and the possibility of existence without countability. If to be is to be countable, more is needed than the arguments that Olson and Sider provide. (shrink)

Much recent work in metaontology challenges the so-called ‘Quinean tradition’ in metaphysics. Especially prominently, Amie Thomasson argues for a highly permissive ontology over ontologies which eliminate many entities. I am concerned with disputing not her ontological claim, but the methodology behind her rejection of eliminativism – I focus on ordinary objects. Thomasson thinks that by endorsing the Quinean criterion of ontological commitment eliminativism goes wrong; a theory eschewing quantification over a kind may nonetheless be committed to its existence. I argue (...) that, contrary to Thomasson's claims, we should retain the Quinean criterion. Her arguments show that many eliminativist positions are flawed, but their flaws lie elsewhere: the Quinean criterion is innocent. Showing why reveals the importance of pragmatism in ontology. In §1 I compare Thomasson's account and the eliminativist views to which it stands in opposition. In §2 I re-construct Thomasson's reasons for rejecting the Quinean criterion. In §3 I defend the Quinean criterion, showing that the eliminativists’ flaws are not consequences of applying the Quinean criterion, before explaining the criterion's importance when properly understood. I conclude that Thomasson, though right to criticise the methodology of ordinary-object eliminativists, is wrong to identify the Quinean criterion as the source of their mistake. (shrink)

This paper is about metaphysical ‘infinitism’, the view that there are, or could be, infinite chains of ontological dependence. Its main aim is to show that, contrary to widespread opinion, metaphysical infinitism is a coherent position. On the basis of this, it is then additionally argued that metaphysical infinitism need not fare worse than the more canonical ‘foundationalist’ alternatives when it comes to formulating metaphysical explanations. In the course of the discussion, a rather unexplored parallel with the debate concerning infinitism (...) about justification is suggested. (shrink)

Several prominent attacks on the objects of 'folk ontology' argue that these would be omitted from a scientific ontology, or would be 'rivals' of scientific objects for their claims to be efficacious, occupy space, be composed of parts, or possess a range of other properties. I examine causal redundancy and overdetermination arguments, 'nothing over and above' appeals, and arguments based on problems with collocation and with property additivity. I argue that these share a common problem: applying conjunctive principles to cases (...) in which the claims conjoined are not analytically independent. This unified diagnosis provides a way of defending ordinary objects against these common objections, while also yielding warnings about certain uses of general conjunctive principles. (shrink)

Some commitments at the interface of semantics and ontology, such as numbers or symphonies, tend to appear problematic. The scorekeeping approach to semantics introduces contextually shifting parameters that allow for construal of truth as indirect correspondence. Meinong did recognize diversity and richness that is made possible by the non-reductionist engagement of the scorekeeping approach. Because of his commitment to the deep presupposition of direct correspondence construal of truth though, Meinong had to interpret richness of normative discursive scorekeeping commitments as richness (...) of ontological strata, features and engagements. Once as Meinong recognizes the construal of truth as indirect correspondence, many problems related to his objects dissolve, naturally placing his scorekeeping discovery into discursive normative setting. A translation of Meinongian objects into discursive scores confirms that his discovery aims at these indeed, which is obscured by his sticking to the construal of truth as direct correspondence. (shrink)

Exotic ontologies are all the rage. Distant from common sense and often science as well, views like mereological essentialism, nihilism, and fourdimensionalism appeal to our desire to avoid arbitrariness, anthropocentrism, and metaphysical conundrums.1 Such views are defensible only if they are materially adequate, only if they can “reconstruct” the world of common sense and science. (No disrespect to the heroic metaphysicians of antiquity, but this world is not just an illusion.) In the world of common sense and science, bicycles survive (...) changes in their parts, billiard balls strike one another, and nothing travels faster than light. The mereological essentialist denies the rst, but offers this replacement: “there exist successions of numerically distinct, but appropriately related, bicycles with different parts” (Chisholm, , chapter ). The nihilist denies the second, but offers this replacement: “there exist X s and Y s such that the X s are arranged billiard-ball-wise, the Y s are also arranged billiard-ball-wise, and the X s strike the Y s”.2 The four-dimensionalist denies the third, but offers this replacement: “no sequences of matter-stages that are related by genidentity travel faster than light”.3 There is room for disagreement over what exactly “reconstruction” amounts to, but at a minimum: when a metaphysical theory reconstructs ordinary sentences φ1. . . as replacement sentences ψ1. . . , ordinary and scienti c evidence must not refute the view that, strictly speaking, it is ψ1. . . rather than φ1. . . that are true. The metaphysician needs reconstruction in order to face the tribunal of experience. An intriguing newcomer to the contemporary scene is the ancient doctrine of monism, the claim that “reality is one”.4 I will argue that, contrary to.. (shrink)