Timothy Williamson’s potentially most important contribution to epistemicism about vagueness lies in his arguments for the basic epistemicist claim that the alleged cut-off points of vague predicates are not knowable. His arguments for this are based on so-called ‘margin for error principles’. This paper argues that these principles fail to provide a good argument for the basic claim. Williamson has offered at least two kinds of margin for error principles applicable to vague predicates. A certain fallacy of equivocation seems to (...) underlie his justification for both kinds of principles. Besides, the margin for error principles of the first kind can be used in the derivation of unacceptable consequences, while the margin for error principles of the second kind can be shown to be compatible with the falsity of epistemicism, under a number of assumptions acceptable to the epistemicist. (shrink)

This book contains a collection of the essential readings treating both classic and contemporary issues in philosophy of religion.

Regardless of the theory of vagueness we adhere to, we all agree that no facts, known or practically knowable, suffice to determine the location of precise boundaries for vague concepts. According to the epistemic theory of vagueness, this ignorance is entirely an epistemic matter—vague concepts have sharp boundaries but we can never know their exact locations. Opposed to epistemicism is a view—or family of views—I shall call indeterminism. The indeterminist agrees with the epistemicist that we lack knowledge of the locations (...) of sharp boundaries to vague concepts but holds that this ignorance has a somewhat more dramatic source—vague concepts have no sharp boundaries for us to have knowledge of. In recent years, the epistemic theory of vagueness has come to joint the various versions of indeterminism as a theory well-enough supported by argument to demand to be taken seriously. In this paper, I shall try to explain why I am unconvinced by the body of argument that has been marshalled in support of epistemicism; I shall try to explain why we should continue to endorse an indeterminist picture of vagueness. (shrink)

Daniel and Frances Howard-Snyder suggest that it is possible for an omnipotent being, Jove, to create randomly a world from a continuum of ever more perfect possible worlds. They then go on to argue that Jove could be characterized as morally unsurpassable despite creating a surpassable world. I raise a number of problems for the view that Jove could be characterized as morally unsurpassable when he creates (randomly or not) a surpassable world.

On the epistemic view of vagueness, a vague expression has sharp boundaries whose location speakers of the language cannot recognize. The paper argues that one of the deepest sources of resistance to the epistemic view is the idea that all truths are cognitively accessible from truths in a language for natural science, conceived as precise, in a sense explained. The implications of the epistemic view for issues about the relations between vague predicates and scientific predicates are investigated.

Imagine that there exists a good, essentially omniscient and omnipotent being named Jove, and that there exists nothing else. No possible being is more powerful or knowledgable. Out of his goodness, Jove decides to create. Since he is all-powerful, there is nothing but the bounds of possibility to prevent him from getting what he wants. Unfortunately, as he holds before his mind the host of worlds, Jove sees that for each there is a better one. Although he can create any (...) of them, he can't create the best of them because there is no best. Faced with this predicament, Jove first sorts the worlds according to certain criteria. For example, he puts on his left worlds in which some inhabitants live lives that aren't worth living and on his right worlds in which every inhabitant's life is worth living; he puts on his left worlds in which some horrors fail to serve an outweighing good and on his right worlds in which no horror fails to serve an outweighing good. (We encourage the reader to use her own criteria.) Then he orders the right hand worlds according to their goodness and assigns to each a positive natural number, the worst of the lot receiving '1', the second worst '2', and so on. Next, he creates a very intricate device that, at the push of a button, will randomly select a number and produce the corresponding world. Jove pushes the button; the device hums and whirs and, finally, its digital display reads '777': world no. 777 comes into being. (shrink)

If you keep removing single grains of sand from a heap, when is it no longer a heap? From discussions of the heap paradox in classical Greece, to modern formal approaches like fuzzy logic, Timothy Williamson traces the history of the problem of vagueness. He argues that standard logic and formal semantics apply even to vague languages and defends the controversial, realist view that vagueness is a form of ignorance - there really is a grain of sand whose removal turns (...) a heap into a non-heap, but we can never know exactly which one it is. (shrink)