I discuss an argument for the monistic idea that the cosmos is the one and only fundamental thing, drawing on the idea that the cosmos is the one and only thing that evolves by the fundamental laws.

In this paper, I argue for a new way of characterizing ontological emergence. I appeal to recent discussions in meta-ontology regarding fundamentality and dependence, and show how emergence can be simply and straightforwardly characterized using these notions. I then argue that many of the standard problems for emergence do not apply to this account: given a clearly specified meta-ontological background, emergence becomes much easier to explicate. If my arguments are successful, they show both a helpful way of thinking about emergence (...) and the potential utility of discussions in meta-ontology when applied to first-order metaphysics. (shrink)

Critics of contemporary metaphysics argue that it attempts to do the hard work of science from the ease of the armchair. Physics, not metaphysics, tells us about the fundamental facts of the world, and empirical psychology is best placed to reveal the content of our concepts about the world. Exploring and understanding the world through metaphysical reflection is obsolete. In this paper, I will show why this critique of metaphysics fails, arguing that metaphysical methods used to make claims about the (...) world are similar to scientific methods used to make claims about the world, but that the subjects of metaphysics are not the subjects of science. Those who argue that metaphysics uses a problematic methodology to make claims about subjects better covered by natural science get the situation exactly the wrong way around: metaphysics has a distinctive subject matter, not a distinctive methodology. The questions metaphysicians address are different from those of scientists, but the methods employed to develop and select theories are similar. In the first section of the paper, I will describe the sort of subject matter that metaphysics tends to engage with. In the second section of the paper, I will show how metaphysical theories are classes of models and discuss the roles of experience, common sense and thought experiments in the construction and evaluation of such models. Finally, in the last section I will discuss the way these methodological points help us to understand the metaphysical project. Getting the right account of the metaphysical method allows us to better understand the relationship between science and metaphysics, to explain why doing metaphysics successfully involves having a range of different theories, to understand the role of thought experiments involving fictional worlds, and to situate metaphysical realism in a scientifically realist context. (shrink)

Consider a circle and a pair of its semicircles. Which is prior, the whole or its parts? Are the semicircles dependent abstractions from their whole, or is the circle a derivative construction from its parts? Now in place of the circle consider the entire cosmos (the ultimate concrete whole), and in place of the pair of semicircles consider the myriad particles (the ultimate concrete parts). Which if either is ultimately prior, the one ultimate whole or its many ultimate parts?

Metaphysics is supposed to tell us about the metaphysical nature of our world: under what conditions composition occurs; how objects persist through time; whether properties are universals or tropes. It is near orthodoxy that whichever of these sorts of metaphysical claims is true is necessarily true. This paper looks at the debate between that orthodox view and a recently emerging view that claims like these are contingent, by focusing on the metaphysical debate between monists and pluralists about concrete particulars. This (...) paper argues that we should be contingentists about monism and pluralism, and it defends contingentism against some necessitarian objections by offering an epistemology of contingent metaphysical claims. (shrink)

According to standard, pre-philosophical intuitions, there are many composite objects in the physical universe. There is, for example, my bicycle, which is composed of various parts - wheels, handlebars, molecules, atoms, etc. Recently, a growing body of philosophical literature has concerned itself with questions about the nature of composition.1 The main question that has been raised about composition is, roughly, this: Under what circumstances do some things compose, or add up to, or form, a single object? It turns out that (...) it is surprisingly difficult to give a satisfactory answer to this question that accords with standard, pre-philosophical intuitions about the universe's composite objects. In fact, the three rival views in response to this question that have received the most support in the literature are (i) that there are no objects composed of two or more parts (which means that there are no stars, chairs, humans, or bicycles);2 (ii) that the only objects composed of two or more parts are living organisms (which still means no stars. (shrink)

An intrinsic property, as David Lewis puts it, is a property "which things have in virtue of the way they themselves are", as opposed to an extrinsic property, which things have "in virtue of their relations or lack of relations to other things".1 Having long hair is an intrinsic property; having a long-haired brother is not. Intuitive as this notion is (and valuable in doing philosophy, I might add), it seems to resist analysis. Analysis, that is, to “quasi-logical” notions such (...) as necessity, spatiotemporal location: using stronger tools, Lewis has given an analysis of intrinsicality that I take to be roughly correct. Lewis initially described intrinsic properties in his 1983 paper "Extrinsic Properties" as follows. (shrink)

Let us say that an extended object is “composed wholly of simples” just in case it is an aggregate of absolutely unextended parts spread throughout an extended region—that is, just in case there is a set S such that: every member is a point-sized part of the object, and for every x, x is part of the object if and only if it has a part in common with some member of S. Could a truly extended substance be composed entirely (...) of unextended parts? Reflection upon the fact that it must be at least possible for extended objects to touch one another suggests that the answer to this question is: No. (shrink)

I address an intuition commonly endorsed by metaphysicians, that there must be a fundamental layer of reality, i.e., that chains of ontological dependence must terminate: there cannot be turtles all the way down. I discuss applications of this intuition with reference to Bradley’s regress, composition, realism about the mental and the cosmological argument. I discuss some arguments for the intui- tion, but argue that they are unconvincing. I conclude by making some suggestions for how the intuition should be argued for, (...) and discussing the ramifications of giving the justification I think best. (shrink)

This special issue commemorates the tenth anniversary of the publication of The View from Within , where Francisco Varela in collaboration with Jonathan Shear designed the foundations of a research program on lived experienced.

In this paper I attempt two things. First, I argue that one can coherently imagine different communities using languages structurally similar to English, but in which the meanings of the quantifiers vary, so that the answers to ontological questions, such as ‘Under what circumstances do some things compose something?’, are different. Second, I argue that nevertheless, one can make sense of the idea that of the various possible assignments of meanings to the quantifiers, one is especially fundamental, so that there (...) is still room for genuine debate as regards the answers to ontological questions construed in the fundamental way. My attempt to explain what is distinctive about the fundamental senses of the quantifiers involves a generalisation of the idea that claims of existence are never analytic.<br>. (shrink)

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In this paper I further elucidate and defend a metaontological position that allows you to have a minimal ontology without embracing an error-theory of ordinary talk. On this view 'there are Fs' can be strictly and literally true without bringing an ontological commitment to Fs. Instead of a sentence S committing you to the things that must be amongst the values of the variables if it is true, I argue that S commits you to the things that must exist as (...) truthmakers for S if it is true. I rebut some recent objections that have been levelled against this metaontological view. (shrink)

Hud Hudson has recently suggested a scenario intended to show that, assuming the doctrine of temporal parts and a sufficiently liberal view of composition, there are material objects that move faster than light. I accept Hudson's conditional but contend that his modus ponens is less plausible that the corresponding modus tollens. Reversed in this way, the argument stemming from the scenario raises the cost of mereological liberalism and advances the case for a principled restriction on diachronic composition.

BB Whenever a baseball causes an event, the baseball’s constituent atoms also cause that event, and the baseball is causally irrelevant to whether those atoms cause that event.

Co-location is compatible with the doctrine of microphysical supervenience. Microphysical supervenience involves intrinsic qualitative properties that supervene on microphysical structures. Two different objects, such as Socrates and the lump of tissue of which he is constituted, can be co-located objects that supervene on different sets of properties. Some of the properties are shared, but others, such as the human-determining properties or the lump-determining properties, supervene only on one object or the other. Therefore, properties at the same location can be arranged (...) so as to constitute more than one object at the same time. (shrink)

Composition, persistence, vagueness, and more constitute an interconnected network of problems. My criticism of Hud Hudson's provocative claims made in a recent paper (Hudson 2002) was focused almost exclusively on the issue of diachronic composition (Balashov 2003). Hudson's response (2003) has highlighted the dangers of such isolationism. But I want to hold to my strategy to the end. Part of the reason is to evade the appalling responsibility of presenting a full-blown theory of all the above phenomena; I must confess (...) that I do not have such a theory. At the same time, I contend that diachronic composition can be profitably carved out from the medley of the surrounding issues more or less at the joints provided by nature itself. And I do subscribe to some sort of realism about the joints of nature. (shrink)

Philosophical Papers Vol.32(1) 2003: 15-22.

An extensive exploration of the special properties of ‘exist’ is here undertaken. Two of several results are: Denying that `exist’ has associated with it a set of necessary and sufficient conditions has seemed to a number of philosophers to imply metaphysical nihilism . This is because it has seemed that without such conditions the target domain of `existence’ is arbitrarily open. I show this is wrong. Second, my analysis sheds light on the puzzling question of what we are asking when (...) we ask of something, `Does it exist?’ and mean that question in an ontically relevant way. (shrink)

This paper argues that, according to Leibniz's view of entia per aggregationem, there are (or, at any rate, there could be) aggregates that are entirely mind-independent.

The philosophy of chemistry has been sadly neglected by most contempory literature in the philosophy of science. This paper argues that this neglect has been unfortunate and that there is much to be learned from paying greater philosophical attention to the set of issues defined by the philosophy of chemistry. The potential contribution of this field to such current topics as reduction, laws, explanation, and supervenience is explored, as are possible applications of insights gained by such study to the philosophy (...) of mind and the philosophy of social science. (shrink)

This introduction to the special issue on information asymmetries in socially responsible investment introduces the concept of information asymmetries and offers an overview of how such information asymmetries pertain to SRI. We first point out that all Abanking@, in its different metiers, always is concerned with information asymmetries. That introductory concept is succeeded by an overview of the different metiers in banking. We try to diminish a general information asymmetry regarding the financial professions in general and their scope for SRI (...) more specifically. We then distinguish several types of information asymmetry that may be at play in SRI-projects and introduce the contributions in this issue. (shrink)