According to dispositionalism, objects possess genuine powers. This paper argues that the signature claim of dispositionalism can only be articulated with the help of intensionally opaque linguistic resources. This bears a twofold consequence. Firstly, standard non-humility arguments against modal quidditism support too weak of a conclusion to be of use for the dispositionalist. Secondly, if the dispositionalist wishes their position about the powerful nature of properties to be a metaphysically substantive one, they will have to endorse the claim that at (...) least some hyperintensionality has a non-representational source. This adds a new layer of complexity to the discussion: for the legitimacy of the dispositionalism vs. categoricalism debate, as a substantive debate about which kind of property is instantiated in the physical world, rests on the assumption that reality itself is finer-grained than modality. Interestingly, dispositionalism is also able to provide a compelling solution to the unique issues raised by a hyperintensional account of properties, and one in line with their philosophical sensibilities. (shrink)

As Price (2009) famously mused, if a philosopher were to be magically transported, perhaps through means of time travel, from the 1950s to the modern day, they would indeed be shocked by the resurgence of metaphysics in the analytic tradition. Most of all, perhaps, they would be shocked by the popularity of power metaphysics. What a strange item to have in a philosopher’s curriculum, they might think: after all, didn’t David Hume claim that “[t]here are no ideas which can occur (...) in metaphysics more obscure and uncertain than those of power, force, energy, or necessary connection”? Indeed, much has changed since then. At the pain of using overly vague terminology, we can call “power metaphysics” the subdiscipline of metaphysics interested in the development and evaluation of a family of positions which we will refer to under the umbrella term of “dispositionalism”. According to dispositionalists, the world we inhabit is also populated by genuine and irreducible powers, dispositions, and capacities of objects. (shrink)

In recent years, a new dispute has risen to prominence: the dispute between realists and anti-realists about causal powers. Albeit sometimes overlooked, the meta-ontological features of this “question of realism for powers” are quite peculiar. For friends and foes of causal powers have characterized their contrasting views in a variety of different ways; as existence claims, as semantic or truth-making claims, as fundamentality claims, as claims about the nature of certain properties. Not only does this multiplicity of interpretations make it (...) unclear what the genuine bone of contention is, if there is one; some of them appear to be mutually exclusive. Some light can be shed on this apparent yet widespread confusion by distinguishing three degrees of ontological involvement in dispositional truths; viz., three ways, of increasing robustness, to read ontological commitments from dispositional truths. Relatedly, by exploring the literature, and focusing on some selected examples of power realism and anti-realism, we can observe that power realists vastly disagree over the intrinsic nature ad make-up of dispositional properties. Such examples furthermore invite the thought that the question of realism for powers is best understood not as the debate around the existence of properties with a distinctive identity, but rather as a debate about metaphysical hierarchy. Finally, some anti-realists positions are indistinguishable from realist ones, using merely intensional resources: power realism is best appreciated by going hyperintensional. (shrink)

According to structuralism, all natural properties are individuated by their roles in causal/nomological structures. According to quidditism, at least some natural properties are individuated in some other way. Because these theses deal with the identities of natural properties, this distinction cuts to the core of a serious metaphysical dispute: Are the intrinsic natures of all natural properties essentially causal/nomological in character? I'll argue that the answer is ‘no’, or at least that this answer is more plausible than many critics of (...) quidditism have recognized. In section 1, I distinguish between two versions of quidditism. Bare quidditism holds that worlds with distinct properties and isomorphic structures must be qualitatively identical in the following sense: inhabiting one world would be indistinguishable from inhabiting the other. In contrast, qualitative quidditism allows such worlds to have qualitative differences. In section 2, I discuss an epistemological position that allows us to bett... (shrink)

A popular version of anti-Humeanism is one that views fundamental properties as being irreducibly dispositional in nature, and it is a view to which I am attracted. Proponents of this view typically object to Humean regularity theories of laws on the basis that they do not explain why our world is regular rather than chaotic from moment to moment. It is thought that, for this reason, Humeanism does not provide firm enough foundations for induction. However, in this paper I argue (...) that it is far from clear how these anti-Humeans can themselves explain this regularity. This is because it is far from clear how they can explain why the entities in our world do not change their dispositional properties arbitrarily over time. This is a neglected problem, which I call the retention problem. In an attempt to solve this problem, several naturalistic explanations of retention are explored. Unfortunately, none of these explanations is free of problems, showing that dispositional forms of anti-Humeanism may not have as many advantages as some have assumed where the problem of induction is concerned. (shrink)

The glass vase on my desk is fragile. It should be handled with care because it it is likely to shatter or crack if it is knocked, dropped, or otherwise treated roughly. The vase has certain dispositions, for example the disposition to shatter when dropped. But what is this disposition? It seems on the one hand to be a perfectly real property, a genuine respect of similarity common to glass vases, china cups, ancient manuscripts, and anything else fragile. Yet on (...) the other hand my vase's disposition seems mysterious, "ethereal" (as Nelson Goodman (1954) put it) in a way that, say, its size and shape properties are not. For my vase's disposition, it seems, has to do only with its possibly shattering in certain conditions, conditions which I hope will never be realized. In general, it seems that nothing about the actual behavior of an object is ever necessary for it to have the dispositions it has. Many objects differ from each other with respect to their dispositions in virtue of their merely possible behavior, and this is a mysterious way for objects to differ. (shrink)