In this paper, I focus on three issues intertwined in current debates between endurantists and perdurantists—(i) the dimension of persisting objects, (ii) whether persisting objects have timeless, or only time-relative, parts, and (iii) whether persisting objects have proper temporal parts. I argue that one standard endurantist position on the first issue is compatible with standard perdurantist positions on parthood and temporal parts. I further argue that different accounts of persistence depend on the claims about objects' dimensions and not on the (...) auxiliary claims about parthood and temporal parts. (shrink)

Many philosophers maintain that artworks, such as statues, are constituted by other material objects, such as lumps of marble. I give an argument against this view, an argument which appeals to mereological simples.

This chapter argues that from a particularly weak recombination principle and plausible assumptions about the nature of parthood and location, it follows that it is possible that the mereological structure of the material world and that of space-time fail to correspond to one another in very radical ways. The chapter suggests, moreover, that rejecting the possibility of such failures of correspondence leaves us with a choice of no less unappealing alternatives. It also discusses a few ways in which their possibility (...) is relevant to various important debates in metaphysics. (shrink)

It is uncontroversial that artifacts like statues and tables are mind-dependent. What is controversial is whether and how this mind-dependence has implications for the ontology of artifacts. I argue the mind-dependence of artifacts entails that there are no artifacts or artifact joints in the extra-mental world. In support of this claim, I argue that artifacts and artifact joints lack any extra-mental grounding, and so ought not to have a spot in a realist ontology. I conclude that the most plausible story (...) about artifacts is that they are in minds of suitably intelligent creatures, and not the extra-mental world. Artifacts and their joints are merely mental projections onto a world of ‘indifferent materials’. With this established, I show how many cases of object coincidence, the view that more than one material object can be located in the same exact region of space-time, cannot occur. (shrink)

Are a material object, such as a statue, and its constituting matter, the clay, parts of one another? One wouldn't have thought so, and yet a number of philosophers have argued that they are. I review the arguments for this surprising claim showing how they all fail. I then consider two arguments against the view concluding that there are both pre-theoretical and theoretical considerations for denying that the statue and the clay are mutual parts.

Material objects extend through space by having different spatial parts in different places. But how do they persist through time? According to some philosophers, things have temporal parts as well as spatial parts: accepting this is supposed to help us solve a whole bunch of metaphysical problems, and keep our philosophy in line with modern physics. Other philosophers disagree, arguing that neither metaphysics nor physics give us good reason to believe in temporal parts.

I discuss puzzles involving coinciding material objects (such as statues and their constitutive lumps of clay) and propose solutions.

The literature suggests two main answers to the question of what it is for a material object to be located at a region of spacetime. Both have a number of virtues. However, both suffer from well-known problems. According to one answer, location is a primitive relation with no informative metaphysical analysis. But this makes a number of necessary truths seem mysterious and leaves them unexplained. According to the other answer, to be located at a region is just to be identical (...) to that region. But this is inconsistent with a number of independently plausible theses about material objects and their locations. In this paper, I explore a new theory of location and argue that it has the virtues of these familiar theories but not their vices. I then explore some further connections the new theory has with some contemporary issues in metaphysics. (shrink)

The paper comprises an attempt on the part of the author to understand what hylomorphism is, both in its original Aristotelian guise, and in recent work by philosophers who defend what they call hylomorphism. Two species or strands of hylomorphism are identified and discussed. Universals, essences, and substantial and accidental forms make cameo appearances, and the implications of an Aristotelian ontology of stuffs are explored.

Monists about material constitution typically argue that when Statue is materially constituted by Clay, Statue is just Clay. Pluralists about material constitution deny that constitution is identity: Statue is not just Clay. When Clay materially constitutes Statue, Clay is not identical to Statue. I discuss three familiar puzzles involving grounding, overdetermination and conceptual issues, and develop three new puzzles stemming from the connection between mereological composition and material constitution: a mereological puzzle, an asymmetry puzzle, and a structural puzzle.

This article aims to study the intersection between critical realism and complexity theories through the existing literature on complex systems via an engagement with Luhmann’s autopoiesis. With reference to the philosophies of substance and persistence, I build on previous critical realist scholarship and provide an explanation for what the literature has only noted as the limitations and potentials of autopoiesis for complex systems thinking and its compatibility with Critical Realism. By highlighting how Luhmann’s autopoiesis is not a trans-immanent/ perdurantist-exdurantist system, (...) I show first how a trans immanent system through the method of calibration entails a complex causation involving objects in the environment of systems and not just within their boundaries. Second, I explain how a trans-immanent system fits with CR via the Morphogenetic Régulation framework by exploring the theme of crisis in terms of the movement from inadequate to adequate understanding of objects. (shrink)

This unique anthology of new, contributed essays offers a range of perspectives on various aspects of ontic vagueness. It seeks to answer core questions pertaining to onticism, the view that vagueness exists in the world itself. The questions to be addressed include whether vague objects must have vague identity, and whether ontic vagueness has a distinctive logic, one that is not shared by semantic or epistemic vagueness. The essays in this volume explain the motivations behind onticism, such as the plausibility (...) of mereological vagueness and indeterminacy in quantum mechanics and they offer various arguments both for and against ontic vagueness; onticism is also compared with other, competing theories of vagueness such as semanticism, the view that vagueness exists only in our linguistic representation of the world. Gareth Evans’s influential paper of 1978, “Can There Be Vague Objects?” gave a simple but cogent argument against the coherence of ontic vagueness. Onticism was subsequently dismissed by many. However, in recent years, researchers have become aware of the logical gaps in Evans’s argument and this has triggered a new wave of interest in onticism. Onticism is now widely regarded as at least a coherent view. Reflecting this growing consensus, the present anthology for the first time puts together essays that are focused on onticism and its various facets and it fills in the lacuna in the literature on vagueness, a much-discussed subject in contemporary philosophy. (shrink)

Late Lowe’s metaphysics of material objects is an interesting multi-thingist theory that still attracts interest from various authors. The core idea is that ifxmaterially constitutesy, thexis a proper part ofy. I discuss some mereological issues that arise from the approach and propose a revision of the mereology associated. Particularly, I examine the tenability of a number of supplementation principles and conclude that just one may serve the theory adequately. Still, the endorsement of such a principle does not come for free. (...) Successively, I address the derivability of an important extensionality theorem and conclude that the theorem must be taken as an axiom in the mereology at stake. Lastly, I discuss two notable definitions of mereological fusions to assess which one best suits the present theory. The result is that authors sharing Lowe’s multi-thingist conception of material objects can still enjoy a moderately strong mereology. (shrink)

The paper addresses various questions about the logical and metaphysical relations between notions of parthood, location and persistence. In particular it argues that the conjunction of mereological extensionalism and multilocation, is highly problematic, if not utterly inconsistent. It thus provides an alternate route to reject multilocation, one that does not rely on Barker and Dowe's well known argument, at least for those who endorse extensionality of parthood. It then argues that other major metaphysical theses such as three-dimensionalism turn out to (...) be at odds with extensionalism. (shrink)

Can identity itself be vague? Can there be vague objects? Does a positive answer to either question entail a positive answer to the other? In this paper we answer these questions as follows: No, No, and Yes. First, we discuss Evans’s famous 1978 argument and argue that the main lesson that it imparts is that identity itself cannot be vague. We defend the argument from objections and endorse this conclusion. We acknowledge, however, that the argument does not by itself establish (...) either that there cannot be vague objects or that there cannot be identity statements that are indeterminate for ontic reasons. And we further acknowledge that it does not by itself establish that there cannot be identity statements that are indeterminate in virtue of the existence of vague objects. We then go on to argue that, despite this, one who believes in vague objects cannot endorse Evans’s argument. To establish this we offer supplementary arguments that show that if vague objects exist then identity is vague, and that if identity is vague then vague objects exist. Finally we draw attention to an argument parallel to that of Evans’s, but safer, which can be employed against the putative ontic indeterminacy in identity of vague objects which can be differentiated by identity-free properties. (shrink)