One of the key questions in the contemporary analytic ontology concerns the relation between the Principle of Identity of Indiscernibles (PII) and the Bundle Theory (BT). The majority of authors believe that BT implies PII. Therefore, it is widely believed that the world violating PII presented by Max Black (1952. “The Identity of Indiscernibles.” Mind 61 (242): 153–64) is also devastating for BT. However, this has been questioned by Rodriguez-Pereyra (2004. “The Bundle Theory is Compatible with Distinct but Indiscernible Particulars.” (...) Analysis 64 (1): 72–81), who formulated an interpretation of BT with instances. Recently Robert (2019. “Can the Realist Bundle Theory Account for the Numerical Difference between Qualitavely Non-discernible Concrete Particulars?” Theorema 38 (1): 25–39) argued that this version of BT is not a constituent ontology and, therefore, Rodriguez-Pereyra’s solution comes at a price of excluding bundle theory from the domain of constituent ontologies, and, in this sense, it fails. I question Robert’s point by claiming that his account of constituent ontologies is too demanding. In particular, I show that the instance version of BT is compatible with the constrains defining constituent ontologies in general, and therefore Rodriguez-Pereyra’s argument is correct. (shrink)

This paper reexamines the historical debate between Leibniz and Newton on the nature of space. According to the traditional reading, Leibniz (in his correspondence with Clarke) produced metaphysical arguments (relying on the Principle of Sufficient Reason and the Principle of Identity of Indiscernibles) in favor of a relational account of space. Newton, according to the traditional account, refuted the metaphysical arguments with the help of an empirical argument based on the bucket experiment. The paper claims that Leibniz’s and Newton’s arguments (...) cannot be understood apart from the distinct dialectics of their respective positions vis-à-vis Descartes’ theory of space and physics. Against the traditional reading, the paper argues that Leibniz and Newton are operating within a different metaphysics and different conceptions of “place,” and that their respective arguments can largely remain intact without undermining the other philosopher’s conception of space. The paper also takes up the task of clarifying the distinction between true and absolute motion, and of explaining the relativity of motion implied by Leibniz’s account. The paper finally argues that the two philosophers have different conceptions of the relation between metaphysics and science, and that Leibniz’s attempt to base physical theory on an underlying metaphysical account of forces renders his account of physics unstable. (shrink)

Is everything about reality either qualitative or somehow determined by the qualitative character of reality itself? Metaphysical anti-Haecceitism is often taken to be the claim that this is the case, and to entail that reality is fundamentally qualitative. In this paper, I (1) argue against the idea that metaphysical anti-Haecceitism should be characterized in such terms, and (2) defend a novel way to phrase such a view. This will be done by taking the main arguments for anti-Haecceitism as a guide (...) and by singling out the proper commitments of a view that satisfies the desideratum set forth by such arguments. The phrasing I shall offer will help tell the issue of anti-Haecceitism apart from some concerns about fundamentality that, I will contend, are orthogonal to it—among them, the question whether there is fundamentality at all. (shrink)

Is everything about reality either qualitative or somehow determined by the qualitative character of reality itself? Metaphysical anti-Haecceitism is often taken to be the claim that this is the case, and to entail that reality is fundamentally qualitative. In this paper, I (1) argue against the idea that metaphysical anti-Haecceitism should be characterized in such terms, and (2) defend a novel way to phrase such a view. This will be done by taking the main arguments for anti-Haecceitism as a guide (...) and by singling out the proper commitments of a view that satisfies thedesideratumset forth by such arguments. The phrasing I shall offer will help tell the issue of anti-Haecceitism apart from some concerns about fundamentality that, I will contend, are orthogonal to it—among them, the question whether there is fundamentality at all. (shrink)

One conception of the Principle of Sufficient Reason maintains that every fact is metaphysically explained. There are different ways to challenge this version of the PSR; one type of challenge involves pinpointing a specific set of facts that resist metaphysical explanation. Certain identity and distinctness facts seem to constitute such a set. For example, we can imagine a scenario in which we have two qualitatively identical spheres, Castor and Pollux. Castor is distinct from Pollux but it is unclear what could (...) metaphysically explain this distinctness fact. In this paper, I argue that we should not treat identity and distinctness facts as metaphysically fundamental. As such, identity and distinctness facts do not challenge the PSR. We can metaphysically explain them. (shrink)