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  1. Collective nouns and the distribution problem.David Nicolas & Jonathan D. Payton - forthcoming - Synthese.
    Intuitively, collective nouns are pseudo-singular: a collection of things (a pair of people, a flock of birds, etc.) just is the things that make ‘it’ up. But certain facts about natural language seem to count against this view. In short, distributive predicates and numerals interact with collective nouns in ways that they seemingly shouldn’t if those nouns are pseudo-singular. We call this set of issues ‘the distribution problem’. To solve it, we propose a modification to cover-based semantics. On this semantics, (...)
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  • Ordinary objects.Daniel Z. Korman & Jonathan Barker - 2025 - Stanford Encyclopedia of Philosophy.
    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.
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  • Soteriological Mereology in the Pāli Discourses, Buddhaghosa, and Huayan Buddhism.Nicholaos Jones - 2023 - Dao: A Journal of Comparative Philosophy 22 (1):117-143.
    Extant discussions of Buddhist mereology give minimal attention to the soteriological significance of denying the reality of wholes. This is unfortunate, because the connection between mereology and soteriological is both significant and problematic. The connection is significant, because it supports an argument for the unreality of composite wholes that does not depend upon any claim about the nature of wholes. The connection is also problematic, because some Buddhists endorse the soteriological relevance of mereology despite admitting that composite wholes are real. (...)
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  • Composition and plethological innocence.Jonathan D. Payton - 2022 - Analysis 82 (1):67-74.
    According to Composition as Identity, a whole is distinct from each of its parts individually, but identical to all of them taken together. It is sometimes claimed that, if you accept CAI, then your belief in a whole is ‘ontologically innocent’ with respect to your belief in its parts. This claim is false. But the defender of CAI can claim a different advantage for her view. Following Agustín Rayo, I distinguish ontology from plethology. I then show that CAI allows us (...)
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