Why does God allow evil? One hypothesis is that God desires the existence and activity of free creatures but He was unable to create a world with such creatures and such activity without also allowing evil. If Molinism is true, what probability should be assigned to this hypothesis? Some philosophers claim that a low probability should be assigned because there are an infinite number of possible people and because we have no reason to suppose that such creatures will choose one (...) way rather than another. Arguments like this depend on the principle of indifference. But that principle is rejected by most philosophers of probability. Some philosophers claim that a low probability should be assigned because doing otherwise violates intuitions about freewill. But such arguments can be addressed through strategies commonly employed to defend theories with counterintuitive results across ethics and metaphysics. (shrink)

Popper functions allow one to take conditional probabilities as primitive instead of deriving them from unconditional probabilities via the ratio formula P=P/P. A major advantage of this approach is it allows one to condition on events of zero probability. I will show that under plausible symmetry conditions, Popper functions often fail to do what they were supposed to do. For instance, suppose we want to define the Popper function for an isometrically invariant case in two dimensions and hence require the (...) Popper function to be rotationally invariant and defined on pairs of sets from some algebra that contains at least all countable subsets. Then it turns out that the Popper function trivializes for all finite sets: P=1 for all A ) if B is finite. Likewise, Popper functions invariant under all sequence reflections can’t be defined in a way that models a bidirectionally infinite sequence of independent coin tosses. (shrink)

Classical real-valued probabilities come at a philosophical cost: in many infinite situations, they assign the same probability value—namely, zero—to cases that are impossible as well as to cases that are possible. There are three non-classical approaches to probability that can avoid this drawback: full conditional probabilities, qualitative probabilities and hyperreal probabilities. These approaches have been criticized for failing to preserve intuitive symmetries that can be preserved by the classical probability framework, but there has not been a systematic study of the (...) conditions under which these symmetries can and cannot be preserved. This paper fills that gap by giving complete characterizations under which symmetries understood in a certain “strong” way can be preserved by these non-classical probabilities, as well as by offering some results to make it plausible that the strong notion of symmetry here is the right one. Philosophical implications are briefly discussed, but the main purpose of the paper is to offer technical results to help make further philosophical discussion more sophisticated. (shrink)

I show that de Finetti’s coherence theorem is equivalent to the Hahn-Banach theorem and discuss some consequences of this result. First, the result unites two aspects of de Finetti’s thought in a nice way: a corollary of the result is that the coherence theorem implies the existence of a fair countable lottery, which de Finetti appealed to in his arguments against countable additivity. Another corollary of the result is the existence of sets that are not Lebesgue measurable. I offer a (...) subjectivist interpretation of this corollary that is concordant with de Finetti’s views. I conclude by pointing out that my result shows that there is a sense in which de Finetti’s theory of subjective probability is necessarily nonconstructive. This raises questions about whether the coherence theorem can underwrite a legitimate theory of rational belief. (shrink)