This paper reports completeness results for dyadic deontic logics in the tradition of Hansson’s systems. There are two ways to understand the core notion of best antecedent-worlds, which underpins such systems. One is in terms of maximality, and the other in terms of optimality. Depending on the choice being made, one gets different evaluation rules for the deontic modalities, but also different versions of the so-called limit assumption. Four of them are disentangled, and compared. The main observation of this paper (...) is that, even in the partial order case, the contrast between maximality and optimality is not as significant as one could expect, because the logic remains the same whatever notion of best is used. This is established by showing that, given analogous properties for the betterness relation, the same system is sound and complete with respect to its intended modelling. The chief result of this paper concerns Åqvist’s system F supplemented with the principle of cautious monotony. It is established that, under the maximality rule, F + is sound and complete with respect to the class of models in which the betterness relation is required be reflexive and smooth . From this, a number of spin-off results are obtained. First and foremost, it is shown that a similar determination result holds for optimality; that is, under the optimality rule, F + is also sound and complete with respect to the class of models in which the betterness relation is reflexive and smooth . Other spin-off results concern classes of models in which further constraints are placed on the betterness relation, like totalness and transitivity. (shrink)

The aim of this paper is to strengthen the point made by Horty about the relationship between reason holism and moral particularism. In the literature prima facie obligations have been considered as the only source of reason holism. I strengthen Horty’s point in two ways. First, I show that contrary-to-duties provide another independent support for reason holism. Next I outline a formal theory that is able to capture these two sources of holism. While in simple settings the proposed account coincides (...) with Horty’s one, this is not true in more complicated or “realistic” settings in which more than two norms collide. My chosen formalism is so-called input/output logic. A bottom-line example is introduced. It raises the issue of whether the conventional wisdom is right in assuming that normative reasons run parallel to epistemic ones. (shrink)

Here I explore the prospects for fictionalism about the mental, modeled after fictionalism about possible worlds. Mental fictionalism holds that the mental states posited by folk psychology do not exist, yet that some sentences of folk psychological discourse are true. This is accomplished by construing truths of folk psychology as “truths according to the mentalistic fiction.” After formulating the view, I identify five ways that the view appears self-refuting. Moreover, I argue that this cannot be fixed by semantic ascent or (...) by a kind of primitivism. Even so, I also show that the “self-refutation” charges are subtly question-begging. Nevertheless, the reply reveals that a mental fictionalist ought to be a kind of quietist. (shrink)

The properties of belief revision operators are known to have an informal semantics which relates them to the axioms of conditional logic. The purpose of this paper is to make this connection precise via the model theory of conditional logic. A semantics for conditional logic is presented, which is expressed in terms of algebraic models constructed ultimately out of revision operators. In addition, it is shown that each algebraic model determines both a revision operator and a logic, that are related (...) by virtue of the stable Ramsey test. (shrink)

Enthymemes are traditionally defined as arguments in which some elements are left unstated. It is an empirical fact that enthymemes are both enormously frequent and appropriately understood in everyday argumentation. Why is it so? We outline an answer that dispenses with the so called "principle of charity", which is the standard notion underlying most works on enthymemes. In contrast, we suggest that a different force drives enthymematic argumentation—namely, parsimony, i.e. the tendency to optimize resource consumption, in light of the agent's (...) goals. On this view, the frequent use of enthymemes does not indicate sub-optimal performance of arguers, requiring appeals to charity for their redemption. On the contrary, it is seen as a highly adaptive argumentation strategy, given the need of everyday reasoners to optimize their cognitive resources. Considerations of parsimony also affect enthymeme reconstruction, i.e. the process by which the interpreter makes sense of the speaker's enthymemes. Far from being driven by any pro-social cooperative instinct, interpretative efforts are aimed at extracting valuable information at reasonable costs from available sources. Thus, there is a tension between parsimony and charity, insofar as the former is a non-social constraint for self-regulation of one's behaviour, whereas the latter implies a pro-social attitude. We will argue that some versions of charity are untenable for enthymeme interpretation, while others are compatible with the view defended here, but still require parsimony to expose the ultimate reasons upon which a presumption of fair treatment in enthymeme reconstruction is founded. (shrink)

Dynamic epistemic logic, broadly conceived, is the study of logics of information change. This is the first paper in a two-part series introducing this research area. In this paper, I introduce the basic logical systems for reasoning about the knowledge and beliefs of a group of agents.

If well-designed, the results of a Randomised Clinical Trial can justify a causal claim between treatment and effect in the study population; however, additional information might be needed to carry over this result to another population. RCTs have been criticized exactly on grounds of failing to provide this sort of information Evidence, inference and enquiry. Oxford University Press, New York, 2011), as well as to black-box important details regarding the mechanisms underpinning the causal law instantiated by the RCT result. On (...) the other side, so-called In Silico Clinical Trials face the same criticisms addressed against standard modelling and simulation techniques, and cannot be equated to experiments Philosophy of molecular medicine: foundational issues in research and practice, Routledge, New York, 2017; Parker in Synthese 169:483–496, 2009; Parke in Philos Sci 81:516–536, 2014; Diez Roux in Am J Epidemiol 181:100–102, 2015 and related discussions in Frigg and Reiss in Synthese 169:593–613, 2009; Winsberg in Synthese 169:575–592, 2009; Beisbart and Norton in Int Stud Philos Sci 26:403–422, 2012). We undertake a formal analysis of both methods in order to identify their distinct contribution to causal inference in the clinical setting. Britton et al.’s study :E2098–E2105, 2013) on the impact of ion current variability on cardiac electrophysiology is used for illustrative purposes. We deduce that, by predicting variability through interpolation, ISCTs aid with problems regarding extrapolation of RCTs results, and therefore in assessing their external validity. Furthermore, ISCTs can be said to encode “thick” causal knowledge —as opposed to “thin” difference-making information inferred from RCTs. Hence, ISCTs and RCTs cannot replace one another but rather, they are complementary in that the former provide information about the determinants of variability of causal effects, while the latter can, under certain conditions, establish causality in the first place. (shrink)

We describe a logic of preference in which modal connectives reflect reasons to desire that a sentence be true. Various conditions on models are introduced and analyzed.

It is customary in current philosophy of time to distinguish between an A- (or tensed) and a B- (or tenseless) theory of time. It is also customary to distinguish between an old B-theory of time, and a new B-theory of time. We may say that the former holds both semantic atensionalism and ontological atensionalism, whereas the latter gives up semantic atensionalism and retains ontological atensionalism. It is typically assumed that the B-theorists have been induced by advances in the philosophy of (...) language and related A-theorists’ criticisms to acknowledge that semantic atensionalism can hardly stand, but have also maintained that what is essential for the B-theory is ontological atensionalism, which can be independently defended. Here it is argued that the B-theorists have been too quick in abandoning semantic atensionalism: they can still cling to it. (shrink)

Mentalism preserves the triad: brain's state — thought — state of affairs whereas phy‐sicalism identifies the former two elements of it. Both stands meet the famous difficulties. But these presuppose ontological actualism. On the ground of ontological possibilism, claiming the existence of all possible worlds, one may identify a thought with the corresponding state of affairs in a possible world. Yet, possibilism turns out to be too narrow to carry such an identification and requires a significant generalization.

The present article tests counterintuitiveness theory and methodology in relation to religious dream imagery using data on religious dream content. The endeavor adopts a “fractionated” or “piecemeal” approach where supernatural agent (SA) cognition is held to be a pivotal building block of purportedly religious dreaming. Such supernaturalistic conceptualizations manifests in a cognitive environment of dream simulation processes, threat detection and violation of basic conceptual categorization characterized by counterintuitiveness. By addressing SA cognitions as constituents of allegedly religious dream imagery, additional theorizing (...) and supporting data is presented in a growing body of research in the Cognitive Science of Religion (e.g., Barrett, 2017; Barrett et al., 2009; Hornbeck and Barrett, 2013) and on religious dreaming (McNamara, 2016; McNamara and Bulkeley, 2015). The aim of the article is partly to map and align contemporary theorizing regarding counterintuitiveness and CI schemes with empirical qualification of the prosaic hypothesis about the predominance of supernaturalism in allegedly religious dreaming. This is done by (a) exploring the crucial topic of the pervasiveness of cognitive counterintuitiveness; (b) testing Barrett’s counterintuitiveness coding and quantifying scheme (CI scheme) for counterintuitiveness in the context of religious dreaming by assessing intercoder reliability; and (c) exploring the prevalence and base rate frequency of counterintuitiveness in dream reports. This undertaking aims to contribute to the methodology and understanding of religious dream cognition, as well as to establish the cross-cultural base rates of counterintuitiveness in dreams for future research. (shrink)

Abstract There are at least eight good reasons practicing historians should concern themselves with counterfactual claims. Furthermore, four of these reasons do not even require that we are able to tell which historical counterfactuals are true and which are false. This paper defends the claim that these reasons to be concerned with counterfactuals are good ones, and discusses how each can contribute to the practice of history. Content Type Journal Article Pages 1-19 DOI 10.1007/s11098-011-9817-z Authors Daniel Nolan, School of Philosophy, (...) Australian National University, 0200 Canberra, Australia Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116. (shrink)

_ Source: _Volume 10, Issue 3, pp 441 - 456 Several kinds of historical alternatives are distinguished. Different kinds of historical alternatives are valuable to the practice of history for different reasons. Important uses for historical alternatives include representing different sides of historical disputes; distributing chances of different outcomes over alternatives; and offering explanations of why various alternatives did _not_ in fact happen. Consideration of counterfactuals about what would have happened had things been different in particular ways plays particularly useful (...) roles in reasoning about historical analogues of current conditions; reasoning about causal claims; and in evaluating historical explanations. When evaluating the role of alternative histories in historical thinking, we should keep in mind the uses of historical alternatives that go well beyond the long-term and specific scenarios that are the focus of so-called “counterfactual history”. (shrink)

Philosophers have found postulating possible worlds to be very useful in a number of areas, including philosophy of language and mind, logic, and metaphysics. Impossible worlds are a natural extension to this use of possible worlds, and can help resolve a number of difficulties thrown up by possible‐worlds frameworks.

In the last few decades of the twentieth century there was a revolution in metaphysics: the intensional revolution. Many metaphysicians rejected the doctrine, associated with Quine and Davidson, that extensional analyses and theoretical resources were the only acceptable ones. Metaphysicians embraced tools like modal and counterfactual analyses, claims of modal and counterfactual dependence, and entities such as possible worlds and intensionally individuated properties and relations. The twenty-first century is seeing a hypterintensional revolution. Theoretical tools in common use carve more finely (...) than by necessary equivalence: two pieces of language can apply to the same entities across all possible worlds but not be equivalent; thoughts can be necessarily equivalent in truth value but not synonymous. This paper argues that hyperintensional resources are valuable in metaphysics outside theories of representation, and discusses some promising areas of hyperintensional metaphysics. (shrink)

Curry's paradox for "if.. then.." concerns the paradoxical features of sentences of the form "If this very sentence is true, then 2+2=5". Standard inference principles lead us to the conclusion that such conditionals have true consequents: so, for example, 2+2=5 after all. There has been a lot of technical work done on formal options for blocking Curry paradoxes while only compromising a little on the various central principles of logic and meaning that are under threat. -/- Once we have a (...) sense of the technical options, though, a philosophical choice remains. When dealing with puzzles in the logic of conditionals, a natural place to turn is independently motivated semantic theories of the behaviour of "if... then...". This paper argues that the closest-worlds approach outlined in Nolan 1997 offers a philosophically satisfying reason to deny conditional proof and so block the paradoxical Curry reasoning, and can give the verdict that standard Curry conditionals are false, along with related "contraction conditionals". (shrink)

A relation ≺ϕ between noncommuting 1-0 quantum observables (i.e., projections) is introduced, ϕ being the state vector of the system. This relation extends the empirical implication between commuting projections. An operational interpretation of the new relation is given, which can be expressed also in counterfactual terms. It is shown that a relation proposed some years ago by Hardegree, namely the Sasaki arrow ↪ϕ, can be interpreted in terms of the relation ≺ϕ; furthermore, this new relation turns out to be successful (...) also in cases in which the Sasaki arrow fails. (shrink)

von Fintel and Gillies : 329–360, 2007) have proposed a dynamic strict conditional account of counterfactuals as an alternative to the standard variably strict account due to Stalnaker and Lewis. Von Fintel’s view is motivated largely by so-called reverse Sobel sequences, about which the standard view seems to make the wrong predictions. More recently Moss :561–586, 2012) has offered a pragmatic/epistemic explanation that purports to explain the data without requiring abandonment of the standard view. So far the small amount of (...) subsequent literature has focused primarily on the original class of cases motivating the strict conditional view. What is needed in the debate is an examination of the predictions of the dynamic strict conditional account for a broader range of data. I undertake this task here, presenting a slew of cases that are problematic for the strict conditional view but not for Moss’s view, and considering some possible responses. Ultimately I take my contribution to constitute a significant blow to the dynamic strict conditional view, though not a decisive verdict against it. (shrink)

The last several decades of research on counterfactual conditionals in the fields of philosophy and linguistics have yielded a predominant paradigm according to which the notion of similarity plays the starring role. Roughly, a counterfactual of the form A > C is true iff the closest A-worlds are all C-worlds, where the closeness of a world is a function of its similarity, in a certain sense, to the actual world. I argue that this is deeply misguided. In some cases we (...) may only care about the closest A-worlds, but quite often we care about some broader variety of A-worlds varying in closeness. After presenting several problem cases for the similarity-based paradigm, some new and some known, I propose an alternative paradigm for the semantics of counterfactuals, which introduces the notion of A-scenarios, understood roughly as different ways of making A true. According to this view, A > C is true iff all the contextually relevant ways of making A true also make C true. I then more carefully spell out a working view that formalizes this idea with greater precision, and explore the consequences of that version of the view. (shrink)

This paper evaluates whether and to what extent modal constraints on knowledge or the semantics of ‘knows’, which make essential reference to what goes on in other possible worlds, can be considered non-epistemic factors with epistemic significance. This is best understood as the question whether modal factors are non-truth-relevant factors that make the difference between true belief and knowledge, or to whether a true belief falls under the extension of ‘knowledge’ in a context, where a factor is truth-relevant with respect (...) to S’s belief that P iff it bears on the probability that P is true. To the extent that these factors are non-epistemic, epistemologies that endorse them—modal epistemologies—stand in conflict with intellectualism. I focus on three modal epistemologies: safety, sensitivity, and David Lewis’s epistemic contextualism. I argue that prima facie, safety and sensitivity allow that non-epistemic changes in a context can shift the closeness ordering on worlds, and in so doing make a difference to whether S knows P, while Lewis’s contextualism allows that non-epistemic changes in a context can shift the relevant domain of not-P possibilities that must be eliminated for ‘S knows P’ to be true in that context. Then to make her theory compatible with intellectualism, the modal epistemologist must say much more about the notion of probability at play in the definition of ‘truth-relevant’. I suggest that either accepting or rejecting that modal epistemologies are intellectualist has significance consequences for debates between pragmatists and purists, which radiate into wider contemporary epistemology. (shrink)

In rejecting the Principle of AlternatePossibilities (PAP), Harry Frankfurt makes useof a special sort of counterfactual of thefollowing form: ``he wouldn''t have doneotherwise even if he could have''''. Recently,other philosophers (e.g., Susan Hurley (1999,2003) and Michael Zimmerman (2002)) haveappealed to a special class of counterfactualsof this same general form in defending thecompatibility of determinism andresponsibility. In particular, they claim thatit can be true of agents that even if they aredetermined, and so cannot do otherwise, theywouldn''t have done otherwise even if (...) they couldhave. Using as a central case an argument ofSusan Hurley''s, I point out that thecounterfactuals in question are both``interlegal'''' and ``indeterministic'''', and I raisedoubts about whether this special class ofcounterfactuals have clear truth conditions. Finally I suggest that acknowledging thesepoints leads to an appreciation of the realstrength of Frankfurt-style examples. (shrink)

In a recent paper “Safety, Sensitivity, and Differential Support” (Synthese, December 2017), Jose Zalabardo argues that (contra Sosa in Philos Perspect 33(13):141–153,1999) sensitivity can be differentially supported as the correct requirement for propositional knowledge. Zalabardo argues that safety fails to dominate sensitivity; specifically: some cases of knowledge failure can only be explained by sensitivity. In this paper, I resist Zalabardo’s conclusion that domination failure confers differential support for sensitivity. Specifically, I argue that counterexamples to sensitivity undermine differential support for sensitivity. (...) Using Zalabardo’s modal framework, I consider a less demanding modal condition, what I call weak sensitivity, and I explain how weak sensitivity avoids an influential counterexample to sensitivity. However, I argue that we can subvert that counterexample only by abandoning Zalabardo’s case for domination failure. So either way, we cannot differentially support sensitivity. (shrink)

The aim of teleosemantics is to give a scientifically respectable, or ‘naturalistic’ theory of mental content. In the debates surrounding the scope and merits of teleosemantics a lot has been said about the concept of indication (or carrying information). The aim of this paper is to focus on the other key concept of teleosemantics: biological function. It has been universally accepted in the teleosemantics literature that the account of biological function one should use to flesh out teleosemantics is that of (...) etiological function. My claim is that if we replace this concept of function with an alternative one (that we have independent reasons to accept) and if we also restrict the scope of teleosemantics, we can arrive at an account of biologizing mental content that is much less problematic than the previous attempts. (shrink)

Philosophers and psychologists widely hold that artifact categories – just like biological categories – are individuated by their function. But recent empirical findings in psychology question this assumption. My proposal is to suggest a way of squaring these findings with the central role function should play in individuating artifact categories. But in order to do so, we need to give up on the standard account of artifact function, according to which function is fixed by design, and replace it with a (...) more context-sensitive account, according to which function attributions depend on the explanatory context and, as a result, categorization also depends on the explanatory context, just as the empirical findings from psychology suggest. I argue that the recent ‘modal theory of function’ originally proposed to explain biological function, is capable of providing such an account of artifact function. (shrink)

This paper looks at an argument strategy for assessing the epistemic closure principle. This is the principle that says knowledge is closed under known entailment; or (roughly) if S knows p and S knows that p entails q, then S knows that q. The strategy in question looks to the individual conditions on knowledge to see if they are closed. According to one conjecture, if all the individual conditions are closed, then so too is knowledge. I give a deductive argument (...) for this conjecture. According to a second conjecture, if one (or more) condition is not closed, then neither is knowledge. I give an inductive argument for this conjecture. In sum, I defend the strategy by defending the claim that knowledge is closed if, and only if, all the conditions on knowledge are closed. After making my case, I look at what this means for the debate over whether knowledge is closed. (shrink)

Supererogatory acts are those that lie “beyond the call of duty.” There are two standard ways to define this idea more precisely. Although the definitions are often seen as equivalent, I argue that they can diverge when options are infinite, or when there are cycles of better options; moreover, each definition is acceptable in only one case. I consider two ways out of this dilemma.

There are plenty of classic paradoxes about conditional obligations, like the duty to be gentle if one is to murder, and about “supererogatory” deeds beyond the call of duty. But little has been said about the intersection of these topics. We develop the first general account of conditional supererogation, with the power to solve familiar puzzles as well as several that we introduce. Our account, moreover, flows from two familiar ideas: that conditionals restrict quantification and that supererogation emerges from a (...) clash between justifying and requiring reasons. (shrink)

I develop a metaphysical position that is both lawless and anti-Humean. The position is called realist lawlessness and contrasts with both Humean lawlessness and nomological realism – the claim that there are laws in nature. While the Humean view also allows no laws, realist lawlessness is not Humean because it accepts some necessary connections in nature between distinct properties. Realism about laws, on the other hand, faces a central dilemma. Either laws govern the behaviour of properties from the outside or (...) from the inside. If the former, an unacceptable quidditist view of properties follows. But no plausible account of laws within properties can be developed that permits a governing role specifically for laws. I conclude in favour of eliminativism about laws. At the conceptual core, the notion of a law in nature is misleading. It is suggestive of an otherwise static world in need of animation. (shrink)

What is the new essentialist asking us to accept? Not that there are natural kinds, nor that there are intrinsic causal powers. These things could be accepted without a commitment to essentialism. They are asking us to accept something akin to the Kripke‐Putnam position: a metaphysical theory about kind‐membership in virtue of essential properties. But Salmon has shown that there is no valid argument for the Kripke‐Putnam position: no valid inference that gets us from reference to essence. Why then should (...) we accept essentialism? A remaining reason is Ellis's argument by display: we should buy essentialism because of the benefits it will bring. But are these benefits real? The problem is that the putative benefits of essentialism – that the laws of nature are necessary, that the problem of induction is solved, and so on – look actually to be the assumptions of Ellis's theory. If that is the case, there is no real benefit to be gained from adopting the theory. The argument for essentialism is therefore underdetermined and it remains possible to accept natural kinds into one's ontology without accepting their corresponding essences. (shrink)

This paper argues that several leading theories of subjunctive conditionals are incompatible with ordinary intuitions about what credences we ought to have in subjunctive conditionals. In short, our theory of subjunctives should intuitively display semantic humility, i.e. our semantic theory should deliver the truth conditions of sentences without pronouncing on whether those conditions actually obtain. In addition to describing intuitions about subjunctive conditionals, I argue that we can derive these ordinary intuitions from justified premises, and I answer a possible worry (...) for my derivation by refuting a subjunctive triviality result modeled on (Lewis 1976). I conclude that the debate over the correct theory of subjunctive conditionals requires settling meta-philosophical questions about the relative value of various virtues of first-order theories of subjunctive conditionals. (shrink)

Recently, von Fintel (2001) and Gillies (2007) have argued that certain sequences of counterfactuals, namely reverse Sobel sequences, should motivate us to abandon standard truth conditional theories of counterfactuals for dynamic semantic theories. I argue that we can give a pragmatic account of our judgments about counterfactuals without giving up the standard semantics. In particular, I introduce a pragmatic principle governing assertability, and I use this principle to explain a variety of subtle data concerning reverse Sobel sequences.

Conclusions reached using common sense reasoning from a set of premises are often subsequently revised when additional premises are added. Because we do not always accept previous conclusions in light of subsequent information, common sense reasoning is said to be nonmonotonic. But in the standard formal systems usually studied by logicians, if a conclusion follows from a set of premises, that same conclusion still follows no matter how the premise set is augmented; that is, the consequence relations of standard logics (...) are monotonic. Much recent research in AI has been devoted to the attempt to develop nonmonotonic logics. After some motivational material, we give four formal proofs that there can be no nonmonotonic consequence relation that is characterized by universal constraints on rational belief structures. In other words, a nonmonotonic consequence relation that corresponds to universal principles of rational belief is impossible. We show that the nonmonotonicity of common sense reasoning is a function of the way we use logic, not a function of the logic we use. We give several examples of how nonmonotonic reasoning systems may be based on monotonic logics. (shrink)

The hypothetical syllogism is invalid in standard interpretations of conditional sentences. Many arguments of this sort are quite compelling, though, and you can wonder what makes them so. I shall argue that it is our parsimony in regard to connections among events and states of affairs. All manner of things just might, for all we know, be bound up with one another in all sorts of ways. But ordinarily it is better, being simpler, to assume they are unconnected. In so (...) doing, we jump to the conclusions of some compelling but invalid arguments. (shrink)

Sir David Ross introduced prima facie duties, or acts with a tendency to be duties proper. He also spoke of general prima facie principles, wwhich attribute to acts having some feature the tendency to be a duty proper. Like Utilitarians from Mill to Hare, he saw a role for such principles in the epistemology of duty: in the process by means of which, in any given situation, a moral code can help us to find out what we ought to do.After (...) formalizing general prima facie principles as universally quantified conditionals I will show how seeming duties can be detached from them. There will be examples involving lies, burnt offerings and the question of whether to have a napkin on your lap while eating asparagus. They will illustrate the defeasibility of this detachment, how it can lead into dilemmas, and how general prima facie principles are overridden by more specific ones. (shrink)

In this paper I want to show that a main theme of Neurath’s philosophical work was the formulation of a radically empiricist theory of science. His approach, dubbed "encyclopedism", can be characterized by the following five theses: scientific knowledge is (1) fallible, (2) pluralistic, (3) holistic, (4) can be systematized only locally, and (5) does not give us a faithful description of the real world. (4) is to be considered as the most original thesis of encyclopedism and is discussed in (...) detail. (shrink)

In this paper, I argue against John Beatty’s position in his paper “The Evolutionary Contingency Thesis” by counterexample. Beatty argues that there are no distinctly biological laws because the outcomes of the evolutionary processes are contingent. I argue that the heart of the Caspar–Klug theory of virus structure—that spherical virus capsids consist of 60T subunits (where T = k 2 + hk + h 2 and h and k are integers)—is a distinctly biological law even if the existence of spherical (...) viruses is evolutionarily contingent. (shrink)

Models for truth in fiction must be able to account for differing versions and interpretations of a given fiction in such a way that prevents contradictions from arising. I propose an analysis of truth in fiction designed to accommodate this. I examine both the interpretation of claims about truth in fiction (the ‘Interpretation Problem’) and the metaphysical nature of fictional worlds and entities (the ‘Metaphysical Problem’). My reply to the Interpretation Problem is a semantic contextualism influenced by Cameron (2012), while (...) my reply to the Metaphysical Problem involves an extension and generalisation of the counterpart-theoretic analysis put forth by Lewis (1978). The proposed analysis considers interpretive context as a counterpart relation corresponding to a set of worlds, W, and states that a sentence φ is true in interpretive context W iff φ is true at every world (w∈W). I consider the implications of this analysis for singular terms in fiction, concluding that their extensions are the members of sets of counterparts. In the case of pre-existing singular terms in fiction, familiar properties of the corresponding actual-world entities are salient in restricting the counterpart relation. I also explore interpretations of sentences concerning multiple fictions and those concerning both fictional and actual entities. This account tolerates a plurality of interpretive approaches, avoiding contradictions. (shrink)

Can we explain why some propositions are necessary? Blackburn (Fact, science, and value. Blackwell, Oxford, 1987) has presented a dilemma aimed at showing that the necessity of a proposition cannot be explained either in the case where the explanans is another necessary proposition (necessity horn) or in the case where the explanans is a contingent proposition (contingency horn). Blackburn’s dilemma is intended to show that necessary truth is an explanatorily irreducible kind of truth: there is nothing that explains why propositions (...) are necessary, nothing that makes necessary necessary truths. In this paper, I criticize the contingency horn of Blackburn’s dilemma. On the one hand, I show that the official reconstruction of the horn uses a principle that is incompatible with the notion of explanation plausibly needed to explain why propositions are necessary; on the other, I show that a simpler formulation of the horn, which does not make use of such a controversial principle, makes essential use of principles that are incompatible with the idea that possibilities can have explanatory roles. I then defend the view that possibilities can have explanatory roles, and that the explanatory role of possibilities is best represented, within possible worlds, as the existence of trans-world relations of explanation. (shrink)

The expression conditional fallacy identifies a family of arguments deemed to entail odd and false consequences for notions defined in terms of counterfactuals. The antirealist notion of truth is typically defined in terms of what a rational enquirer or a community of rational enquirers would believe if they were suitably informed. This notion is deemed to entail, via the conditional fallacy, odd and false propositions, for example that there necessarily exists a rational enquirer. If these consequences do indeed follow from (...) the antirealist notion of truth, alethic antirealism should probably be rejected. In this paper we analyse the conditional fallacy from a semantic (i.e. model-theoretic) point of view. This allows us to identify with precision the philosophical commitments that ground the validity of this type of argument. We show that the conditional fallacy arguments against alethic antirealism are valid only if controversial metaphysical assumptions are accepted. We suggest that the antirealist is not committed to the conditional fallacy because she is not committed to some of these assumptions. (shrink)

Brogaard and Salerno (2005, Nous, 39, 123–139) have argued that antirealism resting on a counterfactual analysis of truth is flawed because it commits a conditional fallacy by entailing the absurdity that there is necessarily an epistemic agent. Brogaard and Salerno's argument relies on a formal proof built upon the criticism of two parallel proofs given by Plantinga (1982, "Proceedings and Addresses of the American Philosophical Association", 56, 47–70) and Rea (2000, "Nous," 34, 291–301). If this argument were conclusive, antirealism resting (...) on a counterfactual analysis of truth should probably be abandoned. I argue however that the antirealist is not committed to a controversial reading of counterfactuals presupposed in Brogaard and Salerno's proof, and that the antirealist can in principle adopt an alternative reading that makes this proof invalid. My conclusion is that no reductio of antirealism resting on a counterfactual analysis of truth has yet been provided. (shrink)

In this response to the review of Moore, Causation and Responsibility, by Larry Alexander and Kimberly Ferzan, previously published in this journal, two issues are discussed. The first is whether causation, counterfactual dependence, moral blame, and culpability, are all scalar properties or relations, that is, matters of more-or-less rather than either-or. The second issue discussed is whether deontological moral obligation is best described as a prohibition against using another as a means, or rather, as a prohibition on an agent strongly (...) causing a prohibited result that was not about to happen anyway while intending to do so. (shrink)

According to proponents of the causal exclusion problem, there cannot be a sufficient physical cause and a distinct mental cause of the same piece of behaviour. Increasingly, the causal exclusion problem is circumvented via this compatibilist reasoning: a sufficient physical cause of the behavioural effect necessitates the mental cause of the behavioural effect, so the effect has a sufficient physical cause and a mental cause as well. In this paper, I argue that this compatibilist reply fails to resolve the causal (...) exclusion problem. (shrink)

Judgment aggregation theory, or rather, as we conceive of it here, logical aggregation theory generalizes social choice theory by having the aggregation rule bear on judgments of all kinds instead of merely preference judgments. It derives from Kornhauser and Sager’s doctrinal paradox and List and Pettit’s discursive dilemma, two problems that we distinguish emphatically here. The current theory has developed from the discursive dilemma, rather than the doctrinal paradox, and the final objective of the paper is to give the latter (...) its own theoretical development along the line of recent work by Dietrich and Mongin. However, the paper also aims at reviewing logical aggregation theory as such, and it covers impossibility theorems by Dietrich, Dietrich and List, Dokow and Holzman, List and Pettit, Mongin, Nehring and Puppe, Pauly and van Hees, providing a uniform logical framework in which they can be compared with each other. The review goes through three historical stages: the initial paradox and dilemma, the scattered early results on the independence axiom, and the so-called canonical theorem, a collective achievement that provided the theory with its specific method of analysis. The paper goes some way towards philosophical logic, first by briefly connecting the aggregative framework of judgment with the modern philosophy of judgment, and second by thoroughly discussing and axiomatizing the ‘general logic’ built in this framework. (shrink)

In this paper, I will argue for a new account of presuppositions which is based on double indexing as well as minimal representational contexts providing antecedent material for anaphoric presuppositions, rather than notions of context defined in terms of the interlocutors’ pragmatic presuppositions or the information accumulated from the preceding discourse. This account applies in particular to new phenomena concerning the presupposition of quantifier domains. But it is also intended to be an account of presuppositions in general. The account differs (...) from the Satisfaction Theory and the Binding Theory of presuppositions in that it can be viewed as a conservative extension of traditional static semantics and in that it does not involve the notion of pragmatic presupposition. (shrink)