This paper asks: Is the quantifier variantist committed to metaphysical vagueness? My investigation of this question goes via a study of vague existence. I’ll argue that the quantifier variantist is committed to vague existence and that the vague existence posited by the variantist requires a puzzling sort of metaphysical vagueness. Specifically, I distinguish between (what I call) positive and negative metaphysical vagueness. Positive metaphysical vagueness is (roughly) the claim that there is vagueness in the world; negative metaphysical vagueness is (roughly) (...) the claim that there is vagueness that is not in our language or thought. I’ll argue that the quantifier variantist’s commitment to vague existence comes with positive metaphysical vagueness -- even if it doesn't require negative metaphysical vagueness. (shrink)

We provide an overview of the meta-ontological position known as "Quantifier Variance".

This thesis is about the metaphysics of logic. I argue against a view I refer to as ‘logical realism’. This is the view that the logical constants represent a particular kind of metaphysical structure, which I dub ‘logico-metaphysical structure’. I argue instead for a more metaphysically lightweight view of logic which I dub ‘logical expressivism’. -/- In the first part of this thesis (Chapters I and II) I argue against a number of arguments that Theodore Sider has given for logical (...) realism. In Chapter I, I present an argument of his to the effect that logico-metaphysical structure provides the only good explanation of the semantic determinacy of the logical constants. I argue that other explanations are possible. In Chapter II, I present another argument of his to the effect that logico-metaphysical structure is something that comes along with ontological realism: the view that there is a non-language-relative fact of the matter about what exists. I argue that the connection between logical and ontological realism is not as close as Sider makes it out to be. -/- In the second part of this thesis (Chapters III – V) I set out a positive view of the logical constants that can explain both why their meanings are semantically determinate, and why they form part of our vocabulary. On that view, the primary bearers of logical structure are propositional attitudes, and the logical constants are in our language as vehicles for the expression of logically complex propositional attitudes. In Chapter III, I set out an expressivist theory of propositional logic. In Chapter IV, I use this theory to explain how the logical connectives end up having determinate meanings. In Chapter V, I extend the expressivist theory to predicate logic. (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)

ABSTRACTI propose a different account of fictional objects from the ones already present in the literature. According to my account, fictional objects are culturally created abstract objects dependent for their existence on the pretence attitude adopted by a group of people towards a single fictional content. My work is divided into three parts: in the first one, I present how fictional objects come into existence according to my proposal; in the second part, I illustrate how the existence of fictional objects (...) so conceived may be ontically indeterminate; in the last part, I consider what happens when vague existence and indeterminate identity are claimed within fictional texts. (shrink)

I am a friend of supervaluationism. A statement lacks a definite truth value if, and only if, it comes out true on some admissible ways of precisifying the semantics of the relevant vocabulary and false on others. In this paper, I focus on the special case of identity statements. I take it that such statements, too, may occasionally suffer a truth-value gap, including philosophically significant instances. Yet there is a potentially devastating objection that can be raised against the supervaluationist treatment (...) of such cases—in fact two objections. Luckily, both can be resisted. But seeing how requires that we take a closer look at the ontological presuppositions of supervaluationism, allowing for more leeway than is usually supposed. (shrink)

Logical form has always been a prime concern for philosophers belonging to the analytic tradition. For at least one century, the study of logical form has been widely adopted as a method of investigation, relying on its capacity to reveal the structure of thoughts or the constitution of facts. This book focuses on the very idea of logical form, which is directly relevant to any principled reflection on that method. Its central thesis is that there is no such thing as (...) a correct answer to the question of what is logical form: two significantly different notions of logical form are needed to fulfil two major theoretical roles that pertain respectively to logic and to semantics. This thesis has a negative and a positive side. The negative side is that a deeply rooted presumption about logical form turns out to be overly optimistic: there is no unique notion of logical form that can play both roles. The positive side is that the distinction between two notions of logical form, once properly spelled out, sheds light on some fundamental issues concerning the relation between logic and language. (shrink)

How does vagueness interact with metaphysical modality and with restrictions of it, such as nomological modality? In particular, how do definiteness, necessity (understood as restricted in some way or not), and actuality interact? This paper proposes a model-theoretic framework for investigating the logic and semantics of that interaction. The framework is put forward in an ecumenical spirit: it is intended to be applicable to all theories of vagueness that express vagueness using a definiteness (or: determinacy) operator. We will show how (...) epistemicists, supervaluationists, and theorists of metaphysical vagueness like Barnes and Williams (2010) can interpret the framework.  We will also present a complete axiomatization of the logic we recommend to both epistemicists and local supervaluationists. . (shrink)

This paper deals with the question of what it is for a quantifier expression to be vague. First it draws a distinction between two senses in which quantifier expressions may be said to be vague, and provides an account of the distinction which rests on independently grounded assumptions. Then it suggests that, if some further assumptions are granted, the difference between the two senses considered can be represented at the formal level. Finally, it outlines some implications of the account provided (...) which bear on three debated issues concerning quantification. (shrink)

(First paragraph.) Different views on the relation between phenomenal reality, the world as we consciously experience it, and noumenal reality, the world as it is independent from an experiencing subject, have different implications for a collection of interrelated issues of meaning and reality including aspects of metaphysics, the philosophy of language, and philosophical methodology. Exploring some of these implications, this paper compares and brings together analytic, continental, and Buddhist approaches, focusing on relevant aspects of the philosophy of Donald Davidson, Jacques (...) Derrida, Dharmakīrti, and Dōgen. Prima facie, these philosophers have little in common, and indeed the differences are vast. Even in case of the two Western thinkers there is a fundamental difference between Davidson’s anti-dualist identification of phenomenal, experienced reality with the noumenal, real, external world on the one hand, and the bracketing or elimination of noumenal reality at the base of Derrida’s thought on the other, which lead to radically different ideas with regards to (the possibility and nature of) objectivity and our linguistic access to the real/external/noumenal world. Nevertheless, there are important similarities between Dharmakīrti’s theory of apoha and Davidson’s and Derrida’s theories of triangulation and différance respectively, and these similarities can be exploited to bridge some of the differences and attempt a constructive engagement. (shrink)

Sider (Four-dimensionalism 2001; Philos Stud 114:135–146, 2003; Nous 43:557–567, 2009) has developed an influential argument against indeterminacy in existence. In what follows, I argue that the defender of metaphysical forms of indeterminate existence has a unique way of responding to Sider’s argument. The response I’ll offer is interesting not only for its applicability to Sider’s argument, but also for its broader implications; responding to Sider helps to show both how we should think about precisification in the context of metaphysical indeterminacy (...) and how we should understand commitment to metaphysically indeterminate existence. And if I’m right that metaphysical indeterminacy can allow for indeterminate existence in a way that semantic indeterminacy can’t, indeterminate existence might actually give us a reason to accept metaphysical indeterminacy (rather than a reason to reject it, as is commonly assumed). (shrink)

An encyclopedia entry which covers various revisionary conceptions of which macroscopic objects there are, and the puzzles and arguments that motivate these conceptions: sorites arguments, the argument from vagueness, the puzzles of material constitution, arguments against indeterminate identity, arguments from arbitrariness, debunking arguments, the overdetermination argument, and the problem of the many.

I here argue that Ted Sider's indeterminacy argument against vagueness in quantifiers fails. Sider claims that vagueness entails precisifications, but holds that precisifications of quantifiers cannot be coherently described: they will either deliver the wrong logical form to quantified sentences, or involve a presupposition that contradicts the claim that the quantifier is vague. Assuming (as does Sider) that the “connectedness” of objects can be precisely defined, I present a counter-example to Sider's contention, consisting of a partial, implicit definition of the (...) existential quantifier that in effect sets a given degree of connectedness among the putative parts of an object as a condition upon there being something (in the sense in question) with those parts. I then argue that such an implicit definition, taken together with an “auxiliary logic” (e.g., introduction and elimination rules), proves to function as a precisification in just the same way as paradigmatic precisifications of, e.g., “red”. I also argue that with a quantifier that is stipulated as maximally tolerant as to what mereological sums there are, precisifications can be given in the form of truth-conditions of quantified sentences, rather than by implicit definition. (shrink)

In this article, I survey some of the major arguments against metaphysical indeterminacy and vagueness and outline potential responses.

A presentation of the Lewis-Sider argument from vagueness for unrestricted composition and possible responses.

In the past few years, deflationary positions in the debate on the nature of composite material objects have become prominent. According to Ted Sider these include the thesis of quantifier variance, against which he has defended ontological realism. Recently, Sider has considered the possibility of rejecting his arguments against the vagueness of the unrestricted quantifiers in terms of translation functions. Against this strategy, he has presented an intuitive complaint and has argued that it can only be resisted if quantifier variance (...) is accepted. But this is false. In this paper I argue, against Sider, that there is a coherent way to combine the rejection of quantifier variance with the vagueness of the unrestricted quantifiers. I sketch a model to show this, and then I consider, on the basis of it, several versions of the indeterminacy argument against the vagueness of the unrestricted quantifiers that Sider has formulated over the years. (shrink)

According to perdurantist accounts of persistence, transtemporal aggregates of stages, ‘worms’, are ‘the referents of ordinary terms, members of ordinary domains of quantification, subjects of ordinary predications, and so on…on the stage view…it is instantaneous stages rather than worms that play this role’. I argue the stage theory should be preferred as an account of personal persistence. I consider the way in which four‐dimensionalist accounts of personal persistence are organized and the conditions which, arguably, any plausible account of personal persistence (...) should satisfy. I sketch a semantics for the stage theory which yields a stage‐theoretical account of personal persistence that satisfies these conditions. I argue that standard purdurantist accounts do not. I conclude that standard purdurantist accounts fail because, while persons view themselves and their worlds from the time‐bound first‐person perspective of stages, purdurantist accounts privilege the atemporal view of persons as four‐dimensional aggregates of stages or ‘worms’. Perdurantist accounts produce counterintuitive results in fission cases because there is a discrepancy between a person's time‐bound first‐person perspective and the purdurantist view from nowhen. (shrink)