Category mistakes are sentences such as ‘Colourless green ideas sleep furiously’ or ‘The theory of relativity is eating breakfast’. Such sentences are highly anomalous, and this has led a large number of linguists and philosophers to conclude that they are meaningless (call this ‘the meaninglessness view’). In this paper I argue that the meaninglessness view is incorrect and category mistakes are meaningful. I provide four arguments against the meaninglessness view: in Sect. 2, an argument concerning compositionality with respect to category (...) mistakes; in Sect. 3 an argument concerning synonymy facts of category mistakes; in Sect. 4 concerning embeddings of category mistakes in propositional attitude ascriptions; and in Sect. 5 concerning the uses of category mistakes in metaphors. Having presented these arguments, in Sect. 6 I briefly discuss some of the positive motivations for accepting the meaninglessness view and argue that they are unconvincing. I conclude that the meaninglessness view ought to be rejected. (shrink)

This paper motivates and explores an expressivist theory of vagueness, modelled on Allan Gibbard’s normative expressivism. It shows how Chris Kennedy’s semantics for gradable adjectives can be adjusted to fit into a theory on Gibbardian lines, where assertions constrain not just possible worlds but plans for action. Vagueness, on this account, is literally indecision about where to draw lines. It is argued that the distinctive phenomena of vagueness, such as the intuition of tolerance, can be explained in terms of practical (...) constraints on plans, and that the expressivist view captures what is right about several contending theories of vagueness. (shrink)

It is natural to think of precise probabilities as being special cases of imprecise probabilities, the special case being when one’s lower and upper probabilities are equal. I argue, however, that it is better to think of the two models as representing two different aspects of our credences, which are often vague to some degree. I show that by combining the two models into one model, and understanding that model as a model of vague credence, a natural interpretation arises that (...) suggests a hypothesis concerning how we can improve the accuracy of aggregate credences. I present empirical results in support of this hypothesis. I also discuss how this modeling interpretation of imprecise probabilities bears upon a philosophical objection that has been raised against them, the so-called inductive learning problem. (shrink)

I show that the Lottery Paradox is just a version of the Sorites, and argue that this should modify our way of looking at the Paradox itself. In particular, I focus on what I call “the Cut-off Point Problem” and contend that this problem, well known by Sorites scholars, ought to play a key role in the debate on Kyburg’s puzzle. Very briefly, I show that, in the Lottery Paradox, the premises “ticket n°1 will lose”, “ticket n°2 will lose”… “ticket (...) n°1000 will lose” are equivalent to soritical premises of the form “~(the winning ticket is in {…, (tn)}) ⊃ ~(the winning ticket is in {…, tn, (tn + 1)})” (where “⊃” is the material conditional, “~” is the negation symbol, “tn” and “tn + 1” are “ticket n°n” and “ticket n°n + 1” respectively, and “{}” identify the elements of the lottery tickets’ set. The brackets in “(tn)” and “(tn + 1)” are meant to point out that in the antecedent of the conditional we do not always have a “tn” (and, as a result, a “tn + 1” in the consequent): consider the conditional “~(the winning ticket is in {}) ⊃ ~(the winning ticket is in {t1})”). As a result, failing to believe, for some ticket, that it will lose comes down to introducing a cut-off point in a chain of soritical premises. In this paper I explore the consequences of the different ways of blocking the Lottery Paradox with respect to the Cut-off Point Problem. A heap variant of the Lottery Paradox is especially relevant for evaluating the different solutions. One important result is that the most popular way out of the puzzle, i.e., denying the Lockean Thesis, becomes less attractive. Moreover, I show that, along with the debate on whether rational belief is closed under classical logic, the debate on the validity of modus ponens should play an important role in discussions on the Lottery Paradox. -/- . (shrink)

In psycholinguistics, concepts are considered abstract if they do not apply to physical objects that we can touch, see, feel, hear, smell or taste. Psychologists usually distinguish concrete from abstract concepts by means of so-called _concreteness ratings_. In concreteness rating studies, laypeople are asked to rate the concreteness of words based on the above criterion. The wide use of concreteness ratings motivates an assessment of them. I point out two problems: First, most current concreteness ratings test the intuited concreteness of (...) word forms as opposed to concepts. This ignores the ubiquitous phenomenon of lexical ambiguity. Second, the criterion of abstract concepts that the instruction texts of rating studies rely on does not capture the notion that psychologists working on abstract concepts are normally interested in, i.e., concepts that could reasonably be sensorimotor representations. For many concepts that pick out physical objects, this is not reasonable. In this paper, I propose a characterization of concrete and abstract concepts that avoids these two problems and that may be useful for future studies in psychology. (shrink)

Recently, there has been a growing awareness that Russell’s post–1918 writings call into question the sort of picture that Rorty presents of the relation of Russell’s philosophy to the views of subsequent figures such as the later Wittgenstein, Quine, and Sellars. As I will argue in this paper, those writings show that by the early 1920’s Russell himself was advocating views—including an anti-foundationalist naturalized epistemology, and a behaviorist–inspired account of what is involved in understanding language—that are more typically associated with (...) philosophers from later decades whom are mistakingly often rpesented as dismantling Russell’s philosophy. (shrink)

All standard epistemic logics legitimate something akin to the principle of closure, according to which knowledge is closed under competent deductive inference. And yet the principle of closure, particularly in its multiple premise guise, has a somewhat ambivalent status within epistemology. One might think that serious concerns about closure point us away from epistemic logic altogether—away from the very idea that the knowledge relation could be fruitfully treated as a kind of modal operator. This, however, need not be so. The (...) abandonment of closure may yet leave in place plenty of formal structure amenable to systematic logical treatment. In this paper we describe a family of weak epistemic logics in which closure fails, and describe two alternative semantic frameworks in which these logics can be modelled. One of these—which we term plurality semantics—is relatively unfamiliar. We explore under what conditions plurality frames validate certain much-discussed principles of epistemic logic. It turns out that plurality frames can be interpreted in a very natural way in light of one motivation for rejecting closure, adding to the significance of our technical work. The second framework that we employ—neighbourhood semantics—is much better known. But we show that it too can be interpreted in a way that comports with a certain motivation for rejecting closure. (shrink)

Much discussion of meaning by philosophers over the last 300 years has been predicated on a Cartesian first-person authority (i.e. “infallibilism”) with respect to what one’s terms mean. However this has problems making sense of the way the meanings of scientific terms develop, an increase in scientific knowledge over and above scientists’ ability to quantify over new entities. Although a recent conspicuous embrace of rigid designation has broken up traditional meaning-infallibilism to some extent, this new dimension to the meaning of (...) terms such as “water” is yet to receive a principled epistemological undergirding (beyond the deliverances of “intuition” with respect to certain somewhat unusual possible worlds). Charles Peirce’s distinctive, naturalistic philosophy of language is mined to provide a more thoroughly fallibilist, and thus more realist, approach to meaning, with the requisite epistemology. Both his pragmatism and his triadic account of representation, it is argued, produce an original approach to meaning, analysing it in processual rather than objectual terms, and opening a distinction between “meaning for us”, the meaning a term has at any given time for any given community and “meaning simpliciter”. the way use of a given term develops over time (often due to a posteriori input from the world which is unable to be anticipated in advance). This account provocatively undermines a certain distinction between “semantics” and “ontology” which is often taken for granted in discussions of realism. (shrink)

Despite the prominence of doubt in philosophy since Descartes, the published philosophical literature includes no extended treatment of the nature of doubt. In this paper, I summarize the main contributions that have been made to the subject and then develop a commonsense functionalist account of doubt by specifying the functional role of doubt that something is the case. After adding two further wrinkles, I show how the resulting account can be used to address the questions of how doubt is related (...) to belief and whether suspension of judgment can be identified with doubt. Although the account is partisan, it should hold interest for those who favor other positions in the philosophy of mind, since much of the account can be taken on board by those in other camps, and the paper demonstrates how a sufficiently detailed account of doubt can be put to work addressing longstanding questions of interest across philosophical sub-disciplines. (shrink)

Does vagueness exclude knowledge? After arguing for an affirmative answer to this question, I consider a fascinating objection. Barnett offers purported counterexamples to the following: Vagueness as to whether p entails that nobody knows whether p. These putative counterexamples, were they successful, would establish that standard accounts of vagueness are mistaken. I defend three central theses: First, whenever it is vague whether p competent speakers would be ambivalent about whether p when considering whether p, and such ambivalence would exclude knowledge (...) of whether p. Second, it is impossible for there to be vagueness regarding which of two polar opposite mental states obtains when only one of such states obtains. Finally, this type of impossibility constitutes evidence for dualism; i.e., the thesis that mental states are neither identical to physical states nor obtain in virtue of the obtaining of physical states. (shrink)

I will introduce and motivate eliminativist super-relationism. This is the conjunction of relationism about spacetime and eliminativism about material objects. According to the view, the universe is a big collection of spatio-temporal relations and natural properties, and no substance (material or spatio-temporal) exists in it. The view is original since eliminativism about material objects, when understood as including not only ordinary objects like tables or chairs but also physical particles, is generally taken to imply substantivalism about spacetime: if properties are (...) directly instantiated by spacetime without the mediation of material objects, then, surely, spacetime has to be a substance. After introducing briefly the two debates about spacetime (§1) and material objects (§2), I will present Schaffer's super-substantivalism (§3), the conjunction of substantivalism about spacetime and eliminativism about material objects at the fundamental level. I shall then expose and discuss the assumption from which the implication from eliminativism to substantivalism is drawn, and discuss the compatibility of eliminativism with relationism: if spacetime is not a substance, and if material objects are not real, how are we to understand the instantiation of properties (§4)? And what are the relata of spatio-temporal relations (§5)? I then show that each argument in favor of super-substantivalism offered by Schaffer also holds for super-relationism (§6) and examine several metaphysical consequences of the view (§7). I conclude that both super-substantivalism and super-relationism are compatible with Schaffer's priority monism (§8). (shrink)

We argue that in the decision making process required for selecting assertible vague descriptions of an object, it is practical that communicating agents adopt an epistemic stance. This corresponds to the assumption that there exists a set of conventions governing the appropriate use of labels, and about which an agent has only partial knowledge and hence significant uncertainty. It is then proposed that this uncertainty is quantified by a measure corresponding to an agent’s subjective belief that a vague concept label (...) can be appropriately used to describe a particular object. We then apply Bayesian networks to investigate, in the case when knowledge of labelling conventions is represented by an ordering or ranking of the labels according to their appropriateness, how measure values allocated to basic labels can be used to directly infer the appropriateness measure of compound expressions. (shrink)

Abstract: Chomsky (1986) has claimed that the prima facie incompatibility between descriptive linguistics and semantic externalism proves that an externalist semantics is impossible. Although it is true that a strong form of externalism does not cohere with descriptive linguistics, sociolinguistic theory can unify the two approaches. The resulting two-level theory reconciles descriptivism, mentalism, and externalism by construing community languages as a function of social identification. This approach allows a fresh look at names and definite descriptions while also responding to Chomsky's (...) (1993, 1995) challenge to articulate an externalist theory of meaning that can be used in the scientific investigation of language. (shrink)

Recent arguments for relativist semantic theories have centered on the phenomenon of “faultless disagreement.” This paper offers independent motivation for such theories, based on the interpretation of predicates of personal taste in certain attitude contexts and presuppositional constructions. It is argued that the correct interpretation falls out naturally from a relativist theory, but requires special stipulation in a theory which appeals instead to the use of hidden indexicals; and that a hidden indexical analysis presents problems for contemporary syntactic theory.

This paper argues that truth values of sentences containing predicates of “personal taste” such as fun or tasty must be relativized to individuals. This relativization is of truth value only, and does not involve a relativization of semantic content: If you say roller coasters are fun, and I say they are not, I am negating the same content which you assert, and directly contradicting you. Nonetheless, both our utterances can be true (relative to their separate contexts). A formal semantic theory (...) is presented which gives this result by introducing an individual index, analogous to the world and time indices commonly used, and by treating the pragmatic context as supplying a particular value for this index. The context supplies this value in the derivation of truth values from content, not in the derivation of content from character. Predicates of personal taste therefore display a kind of contextual variation in interpretation which is unlike the familiar variation exhibited by pronouns and other indexicals. (shrink)

A finite chain of valid arguments can never lead from truth to falsehood. Call this the concatenation principle, or CP. Some propose to reject CP in response to the sorites paradox. I offer...

What is the proper attitude toward what is expressed by a vague sentence in the face of borderline evidence? Some call this attitude “ambivalence” and distinguish it from uncertainty. It has been argued that Classical Epistemicism conjoined with classical probability theory fails to characterize this attitude, and that we must therefore abandon classical logic or classical probabilities in the presence of vagueness. In this paper, I give a characterization of ambivalence assuming a supervaluationist semantics for vague terms that does not (...) revise either. The theory, which I call the theory of Superprobabilities, identifies the proper attitude toward a vague sentence, in the presence of exact borderline evidence, as the set of classical probabilities of the evidence on each member of the set of all precisifications of a vague sentence. I defend the use of sets of probabilities against objections by generalizing the theory of Superprobabilities to a decision theory called Superrationality. I then compare the merits of the theory of Superprobabilities to Classical Epistemicism and nonclassical probabilities theories with respect to the problem of ambivalence. (shrink)

Truthlikeness in historiography would allow us to be optimistic fallible realists about historiography – to hold that historical knowledge is about the past, true albeit fallible, and can increase over time. In this paper, three desiderata for a concept of truthlikeness in historiography will be outlined. One of the main challenges for truthlikeness is historiographic skepticism which holds that historiography is indistinguishable from fiction and cannot therefore furnish us with true knowledge about the past. Such skepticism rests on the postmodern (...) challenge, which will be criticized on the grounds that it rests on an implausible theory of meaning. It will be shown that Peirce’s semeiotic and pragmatist theory of truth, interpreted dialogically or game-theoretically, provides a suitable framework within which to pursue the project of defining a concept of truthlikeness for historiography. Finally, directions for possible future research into truthlikeness in historiography, including ways of defining a measure of truthlikeness, will be considered. (shrink)

This article argues that the decision problem in the original position should be characterized as a decision problem under uncertainty even when it is assumed that the denizens of the original position know that they have an equal chance of ending up in any given individual’s place. It supports this claim by arguing that (a) the continuity axiom of decision theory does not hold between all of the outcomes the denizens of the original position face and that (b) neither us (...) nor the denizens of the original position can know the exact point at which discontinuity sets in, because the language we employ in comparing different outcomes is ineradicably vague. It is also argued that the account underlying (b) can help proponents of superiority in value theory defend their view against arguments offered by Norcross and Griffin. (shrink)

I argue that the possibility of posthumous harm ought to be rejected. My argument centers on a kind of repugnancy case involving posthumous harm. Supposing the existence of posthumous harm, a person whose wellbeing was extremely high while she was alive could incur small posthumous harms over a long enough period such that it is true of that person that she had a life not worth living. I respond to various objections and in the end conclude that rejecting posthumous harm (...) is preferable to all other options. (shrink)

We argue that a semantics for counterfactual conditionals in terms of comparative overall similarity faces a formal limitation due to Arrow’s impossibility theorem from social choice theory. According to Lewis’s account, the truth-conditions for counterfactual conditionals are given in terms of the comparative overall similarity between possible worlds, which is in turn determined by various aspects of similarity between possible worlds. We argue that a function from aspects of similarity to overall similarity should satisfy certain plausible constraints while Arrow’s impossibility (...) theorem rules out that such a function satisfies all the constraints simultaneously. We argue that a way out of this impasse is to represent aspectual similarity in terms of ranking functions instead of representing it in a purely ordinal fashion. Further, we argue against the claim that the determination of overall similarity by aspects of similarity faces a difficulty in addition to the Arrovian limitation, namely the incommensurability of different aspects of similarity. The phenomena that have been cited as evidence for such incommensurability are best explained by ordinary vagueness. (shrink)

A lot of research has recently been done on the topic of ground, and in particular on the logic of ground. According to a broad consensus in that debate, ground is hyperintensional in the sense that even logically equivalent truths may differ with respect to what grounds them, and what they ground. This renders pressing the question of what we may take to be the ground-theoretic content of a true statement, i.e. that aspect of the statement’s overall content to which (...) ground is sensitive. I propose a novel answer to this question, namely that ground tracks how, rather than just by what, a statement is made true. I develop that answer in the form of a formal theory of ground-theoretic content and show how the resulting framework may be used to articulate plausible theories of ground, including in particular a popular account of the grounds of truth-functionally complex truths that has proved difficult to accommodate on alternative views of content. (shrink)

The Argument from Vagueness for Universalism contends that any non-arbitrary restriction on composition must be vague, but that vague composition leads to unacceptable count indeterminacy. One common response to the argument is that borderline cases of composition don’t necessarily lead to count indeterminacy because a determinately existing thing may be a borderline case of a presently existing concrete composite object. We can collectively refer to such views as versions of the Status Response. This paper argues that the Status Response cannot (...) handle count indeterminacy about various categories of things, such as events, states of affairs, tropes, holes, shadows, and created abstracta, when these are understood in the right way. This makes the Status Response objectionablfy ad hoc, which should lead us to look for alternative ways of resisting the Argument from Vagueness. (shrink)

In §54 of the Grundlagen, Frege advances an interesting proposal on how to distinguish among different sorts of concepts, only some of which he thinks can be associated with number. This paper is devoted to an analysis of the two criteria he offers, isolation and non-arbitrary division. Both criteria say something about the way in which a concept divides its extension; but they emphasize different aspects. Isolation ensures that a concept divides its extension into discrete units. I offer two construals (...) of this: isolation as discreteness, i.e. absence of overlap, between the objects to be counted; and isolation as the drawing of conceptual boundaries. Non-arbitrary division concerns the internal structure of the units we count: it makes sure that we cannot go on dividing them arbitrarily and still find more units of the kind. Non-arbitrary division focuses not only on how long something can be divided into parts of the same kind; it also speaks to the way in which these divisions are made, arbitrarily or non-arbitrarily, as well as to the compositional structure of the objects divided. (shrink)

Words, languages, symphonies, fictional characters, games, and recipes are plausibly abstract artifacts— entities that have no spatial location and that are deliberately brought into existence as a result of creative acts. Many accept that composition is unrestricted: for every plurality of material objects, there is a material object that is the sum of those objects. These two views may seem entirely unrelated. I will argue that the most influential argument against restricted composition—the vagueness argument—doubles as an argument that there can (...) be no abstract artifacts. There is no way to resist the vagueness argument against abstract artifacts that does not also undermine the vagueness argument against restricted composition. (shrink)

Some find it plausible that a sufficiently long duration of torture is worse than any duration of mild headaches. Similarly, it has been claimed that a million humans living great lives is better than any number of worm-like creatures feeling a few seconds of pleasure each. Some have related bad things to good things along the same lines. For example, one may hold that a future in which a sufficient number of beings experience a lifetime of torture is bad, regardless (...) of what else that future contains, while minor bad things, such as slight unpleasantness, can always be counterbalanced by enough good things. Among the most common objections to such ideas are sequence arguments. But sequence arguments are usually formulated in classical logic. One might therefore wonder if they work if we instead adopt many-valued logic. I show that, in a common many-valued logical framework, the answer depends on which versions of transitivity are used as premises. We get valid sequence arguments if we grant any of several strong forms of transitivity of 'is at least as bad as' and a notion of completeness. Other, weaker forms of transitivity lead to invalid sequence arguments. The plausibility of the premises is largely set aside here, but I tentatively note that almost all of the forms of transitivity that lead to valid sequence arguments seem intuitively problematic. Still, a few moderately strong forms of transitivity that might be acceptable lead to valid sequence arguments, although weaker statements of the initial value claims avoid these arguments at least to some extent. (shrink)

The Ramseyan thesis that the probability of an indicative conditional is equal to the corresponding conditional probability of its consequent given its antecedent is both widely confirmed and subject to attested counterexamples (e.g., McGee 2000, Kaufmann 2004). This raises several puzzling questions. For instance, why are there interpretations of conditionals that violate this Ramseyan thesis in certain contexts, and why are they otherwise very rare? In this paper, I raise some challenges to Stefan Kaufmann's account of why the Ramseyan thesis (...) sometimes fails, and motivate my own theory. On my theory, the proposition expressed by an indicative conditional is partially determined by a background partition, and hence its probability depends on the choice of such a partition. I hold that this background partition is contextually determined, and in certain conditions is set by a salient question under discussion in the context. I show how the resulting theory offers compelling answers to the puzzling questions raised by failures of the Ramseyan thesis. (shrink)

Review of Horgan and Potrc (2008). I discuss both their linguistic and ontological theses.

Agent relativists about vagueness (henceforth ‘agent relativists’) hold that whether or not an object x falls in the extension of a vague predicate ‘P’ at a time t depends on the judgemental dispositions of a particular competent agent at t. My aim in this paper is to critically examine arguments that purport to support agent relativism by appealing to data from forced-march Sorites experiments. The most simple and direct versions of such forced-march Sorites arguments rest on the following (implicit) premise: (...) If competent speakers' judgements vary in a certain way, then the extensions of ‘P’ as used by these speakers must vary in the same way. This premise is in need of independent support, since otherwise opponents of agent relativism can simply reject it. In this paper, I focus on the idea that one cannot plausibly reject this premise, as that would commit one to implausible claims about linguistic competence. Against this, I argue that one can accommodate the data from forced-march Sorites experiments in a way that is compatible with a plausible picture of linguistic competence, without going agent relativist. Thus, there is reason to be sceptical of the idea that such data paired with considerations about linguistic competence can be invoked in order to lend any solid support to agent relativism. Forced-march Sorites arguments of this kind can, and should be, resisted. (shrink)

During the last couple of decades, several attempts have been made to come up with a theory that can handle the various semantic, logical and philosophical problems raised by the vagueness of natural languages. One of the most influential ideas that have come into fashion in recent years is the idea that vagueness should be analysed as a form of context sensitivity. Such contextualist theories of vagueness have gained some popularity, but many philosophers have remained sceptical of the prospects of (...) finding a tenable contextualist solution to the problems of vagueness. This paper provides an introduction to the most popular contextualist accounts, and a discussion of some of the most important arguments for and against them. (shrink)

This paper investigates the way that linguistic expressions influence vagueness, focusing on the interpretation of the positive (unmarked) form of gradable adjectives. I begin by developing a semantic analysis of the positive form of ‘relative’ gradable adjectives, expanding on previous proposals by further motivating a semantic basis for vagueness and by precisely identifying and characterizing the division of labor between the compositional and contextual aspects of its interpretation. I then introduce a challenge to the analysis from the class of ‘absolute’ (...) gradable adjectives: adjectives that are demonstrably gradable, but which have positive forms that relate objects to maximal or minimal degrees, and do not give rise to vagueness. I argue that the truth conditional difference between relative and absolute adjectives in the positive form stems from the interaction of lexical semantic properties of gradable adjectives—the structure of the scales they use—and a general constraint on interpretive economy that requires truth conditions to be computed on the basis of conventional meaning to the extent possible, allowing for context dependent truth conditions only as a last resort. (shrink)

This piece gives an overview of the supervaluationist theory of vagueness. According to that theory, a sentence is true if and only if it is true on all ways of making it precise. This yields borderline case predications that are neither true nor false, but yet classical logic is preserved almost entirely. The article presents the view and some of its merits and briefly compares it with other theories of vagueness. It raises issues about higher-order vagueness and the definitely operator (...) and about the supervaluationist's accounts of truth and validity. (shrink)

Taking a series of colour patches, starting with one that clearly looks red, and making each so similar in colour to the previous one that it looks the same as it, we appear to be able to show that a yellow patch looks red. I ask whether phenomenal sorites paradoxes, such as this, are subject to a unique kind of solution that is unavailable in relation to other sorites paradoxes. I argue that they do not need such a solution, nor (...) do they succumb to one. In particular, I reject the claim made by Fara and Raffman that looks the same is a transitive relation, which would allow us to solve phenomenal sorites paradoxes by denying the possibility of the required kind of sorites series. (shrink)

A theory of vagueness gives a model of vague language and of reasoning within the language. Among the models that have been offered are Degree Theorists’ numerical models that assign values between 0 and 1 to sentences, rather than simply modelling sentences as true or false. In this paper, I ask whether we can benefit from employing a rich, well-understood numerical framework, while ignoring those aspects of it that impute a level of mathematical precision that is not present in the (...) modelled phenomenon of vagueness. Can we ignore apparent implications for the phenomena by pointing out that it is just a model and that the unwanted features are mere artefacts? I explore the distinction between representors and artefacts and criticise the strategy of appealing to features as mere artefacts in defence of a theory. I focus largely on theories using numerical resources, but also consider other, related theories and strategies, including theories appealing to non-linear structures. (shrink)

According to columnar higher-order vagueness, all orders of vagueness coincide: any borderline case is a borderline borderline case, and a third-order borderline case, etc. Bobzien has worked out many details of such a theory and models it with a modal logic closely related to S4. I take up a range of questions about the framework and argue that it is not suitable for modelling the structure of vagueness and higher-order vagueness.

In this paper, I investigate how far we can use stories to learn about logic. How can we engage with fiction in order to come to find out what logical principles are actually valid? Is that possible at all? I claim that it is, and I propose two case studies to make the point.

One of the main motivations for compositional nihilism, the view that there are no composite material objects, concerns the many puzzles and problems associated with them. Nihilists claim that eliminating composites provides a unified solution to a slew of varied, difficult problems. However, numerous philosophers have questioned whether this is really so. While nihilists clearly avoid the usual, composite-featuring formulations of the puzzles, the concern is that the commitments that generate the problems are not eliminated along with composites. If this (...) is correct, it severely undercuts the motivation for the view. However, I argue that it is not correct. The aim of this paper is to explain exactly how and why eliminating composites dissolves substantive metaphysical puzzles. More generally, I aim to clarify the nihilist’s ontological commitments and the scope of the paraphrase strategy she employs. (shrink)

Rule consequentialism (RC) is the view that it is right for A to do F in C if and only if A's doing F in C is in accordance with the the set of rules which, if accepted by all, would have consequences which are better than any alternative set of rules (i.e., the ideal code). I defend RC from two related objections. The first objection claims that RC requires obedience to the ideal code even if doing so has disastrous (...) results. Though some rule consequentialists embrace a disaster-clause which permits agents to disregard some of the rules in the ideal code as a necessary means of avoiding disasters, they have not adequately explained how this clause works. I offer such an explanation and show how it fits naturally with the rest of RC. The second disaster objection asserts that even if RC can legitimately invoke a disaster-clause, it lacks principled grounds from distinguishing disasters from non-disasters. In response, I explore Hooker's suggestion that “disaster” is vague. I contend that every plausible ethical theory must invoke something similar to a disaster clause. So if “disaster” is vague, then every plausible ethical theory faces a difficulty with it. As a result, this vagueness is not a reason to prefer other theories to RC. However, I argue, contra Hooker, that the sense of “disaster” relevant to RC is not vague, and RC does indeed have principled grounds to distinguish disasters from nondisasters. (shrink)

Scholars are divided as to whether reduction should be a central strategy for understanding the world. While reductive analysis is the standard mode of explanation in many areas of science and everyday life, many consider reductionism a sign of “intellectual naivete and backwardness.” In this paper I make three points about the proper status of anti-reductionism: First, reduction, is, in fact, a centrally important epistemic strategy. Second, reduction to physics is always possible for all causal properties. Third, there are, nevertheless, (...) reasons we want science to discover properties and explanations other than reductive physical ones. (shrink)

A person with one dollar is poor. If a person with n dollars is poor, then so is a person with n + 1 dollars. Therefore, a person with a billion dollars is poor. True premises, valid reasoning, a false a conclusion. This is an instance of the Sorites-paradox. (There are infinitely many such paradoxes. A man with an IQ of 1 is unintelligent. If a man with an IQ of n is unintelligent, so is a man with an IQ (...) of n+1. Therefore a man with an IQ of 200 is unintelligent.) Most attempts to solve this paradox reject some law of classical logic, usually the law of bivalence. I show that this paradox can be solved while holding on to all the laws of classical logic. Given any predicate that generates a Sorites-paradox, significant use of that predicate is actually elliptical for a relational statement: a significant token of "Bob is poor" means that Bob is poor compared to x, for some value of x. Once a value of x is supplied, a definite cutoff line between having and not having the paradox-generating predicate is supplied. This neutralizes the inductive step in the associated Sorites argument, and the would-be paradox is avoided. (shrink)

It is widely accepted that vagueness in law calls for a specific interpretation of the law—interpretation that changes the meaning of the law and makes it more precise. According to this view, vagueness causes gaps in the law, and the role of legal interpretation in the case of vagueness is to fill such gaps. I argue that this view is mistaken and defend the thesis that vagueness in law calls only for an application of the law to the case at (...) hand, leaving the meaning of the law intact. (shrink)

Epistemicism about vagueness is the view that vagueness, or indeterminacy, is an epistemic matter. Truthmaker-gap epistemicism is the view that indeterminate truths are indeterminate because their truth is not grounded by any worldly fact. Both epistemicism in general and truthmaker-gap epistemicism originated in Roy Sorensen's work on vagueness. My aim in this paper is to give a characterization of truthmaker-gap epistemicism and argue that the view is incompatible with higher-order vagueness: vagueness in whether some case of the form ‘it is (...) determinate that A’ or ‘it is indeterminate whether A’ is true. Since it is highly likely that there is higher-order vagueness, truthmaker-gap epistemicism is in an uncomfortable position. (shrink)

ABSTRACT Our ascriptions of content to past utterances assign to them a level of conceptual continuity and determinacy that extends beyond what could be grounded in the usage up to their time of utterance. If one accepts such ascriptions, one can argue either that future use must be added to the grounding base, or that such cases show that meaning is not, ultimately, grounded in use. The following will defend the first option as the more promising of the two, though (...) this ultimately requires understanding the relation between use and meaning as ‘normative’ in two important ways. The first way is that the function from use to meaning must be of a sort that allows us to maintain a robust distinction between actual and correct use. The second sort of normativity is unique to theories that extend the grounding base into the future. In particular, if meaning is partially a function of future use, we can see our commitment to the ‘determinacy’ of meaning as a practical commitment that structures our linguistic practices rather than a theoretical commitment that merely describes them. (shrink)

Temporal externalists argue that ascriptions of thought and utterance content can legitimately reflect contingent conceptual developments that are only settled after the time of utterance. While the view has been criticized for failing to accord with our “ordinary linguistic practices”, such criticisms (1) conflate our ordinary ascriptional practices with our more general beliefs about meaning, and (2) fail to distinguish epistemically from pragmatically motivated linguistic changes. Temporal externalism relates only to the former sort of changes, and the future usage relevant (...) to what we mean reflects reason-driven practices that are rational for us to defer to. (shrink)