David Lewis claims that his theory of modality successfully reduces modal items to nonmodal items. This essay will clarify this claim and argue that it is true. This is largely an exercise within ‘Ludovician Polycosmology’: I hope to show that a certain intuitive resistance to the reduction and a set of related objections misunderstand the nature of the Ludovician project. But these results are of broad interest since they show that would-be reductionists have more formidable argumentative resources than is often (...) thought. Lewis’s reduction depends on a set of methodological commitments each of which is fairly plausible or at least currently popular, and none of which is particular to modality. The choice of which of these commitments to reject I leave to the discerning antireductionist. The essay proceeds as follows: §1 discusses reduction generally and one or two relevant puzzles; §2 discusses Lewis’s reduction in particular; the longest section, §3 replies to four objections. (shrink)

Necessitism is the view that necessarily everything is necessarily something; contingentism is the negation of necessitism. The dispute between them is reminiscent of, but clearer than, the more familiar one between possibilism and actualism. A mapping often used to ‘translate’ actualist discourse into possibilist discourse is adapted to map every sentence of a first-order modal language to a sentence the contingentist (but not the necessitist) may regard as equivalent to it but which is neutral in the dispute. This mapping enables (...) the necessitist to extract a ‘cash value’ from what the contingentist says. Similarly, a mapping often used to ‘translate’ possibilist discourse into actualist discourse is adapted to map every sentence of the language to a sentence the necessitist (but not the contingentist) may regard as equivalent to it but which is neutral in the dispute. This mapping enables the contingentist to extract a ‘cash value’ from what the necessitist says. Neither mapping is a translation in the usual sense, since necessitists and contingentists use the same language with the same meanings. The former mapping is extended to a second-order modal language under a plural interpretation of the second-order variables. It is proved that the latter mapping cannot be. Thus although the necessitist can extract a ‘cash value’ from what the contingentist says in the second-order language, the contingentist cannot extract a ‘cash value’ from some of what the necessitist says, even when it raises significant questions. This poses contingentism a serious challenge. (shrink)

Nelson Pike’s article, “Divine Omniscience and Voluntary Action,” is one of the most influential pieces in contemporary Philosophy of Religion. Published over forty years ago, it has elicited many different kinds of replies. We shall set forth some of the main lines of reply to Pike’s article, starting with some of the “early” replies. We then explore some issues that arise from relatively recent work in the philosophy of time; it is fascinating to note that views suggested by recent work (...) in this area and related areas of metaphysics have implications for Pike’s argument - implications perhaps not previously noticed. (shrink)

It is difficult to wander far in contemporary metaphysics without bumping into talk of possible worlds. And reference to possible worlds is not confined to metaphysics. It can be found in contemporary epistemology and ethics, and has even made its way into linguistics and decision theory. What are those possible worlds, the entities to which theorists in these disciplines all appeal? This paper sets out and evaluates a leading contemporary theory of possible worlds, David Lewis's Modal Realism. I note two (...) competing ambitions for a theory of possible worlds: that it be reductive and user-friendly. I then outline Modal Realism and consider objections to the effect that it cannot satisfy these ambitions. I conclude that there is some reason to believe that Modal Realism is not reductive and overwhelming reason to believe that it is not user-friendly. (shrink)

Some truths are necessary, others could have been false. Why? What is the source of the distinction between the necessary and the contingent? What's so special about the necessary truths that account for their necessity? In this article, we look at some of the most promising accounts of the grounds of necessity: David Lewis' reduction of necessity to truth at all possible worlds; Kit Fine's reduction of necessity to essence; and accounts of necessity that take the distinction between the necessary (...) and the contingent to be a matter of convention. (shrink)

In this paper, we attempt to show that if Plantinga’s free will defence succeeds, his O Felix Culpa theodicy fails. For if every creaturely essence suffers from transworld depravity, then given that Jesus has a creaturely essence (as we attempt to show), it follows that Incarnation and Atonement worlds cannot be actualized by God, in which case we have anything but a felix culpa.

Em Warranted Christian Belief (2000), Alvin Plantinga (1932-) desenvolve sua Epistemologia Reformada (Calvinista), com o objetivo de oferecer aval (warrant) para a crença teísta (professada pelas Religiões Abraâmicas: Judaísmo, Cristianismo e Islam) e para a crença cristã clássica (uma crença cristã ecumênica aceita pelos Apóstolos de Cristo, os cristãos primitivos, os pais da Igreja, os ortodoxos, os católicos, os protestantes (os luteranos, os reformados e os arminianos) e os anabatistas). Todavia, o mais natural, que poderíamos esperar de uma Epistemologia Reformada, (...) seria uma epistemologia dedicada às crenças da Cosmovisão Reformada. Sendo assim, a questão norteadora do presente trabalho é: A Epistemologia Reformada de Plantinga é Realmente Reformada? (shrink)