Aristotle is generally accepted as the father of logic. The ideas that he raised in his study of logical reasoning carried the development of science over the centuries. Today, in the era of AI, this title of the fatherhood of logic has a renewed significance. Behind it lies his original idea that human reasoning could be studied as a process and that perhaps there exist universal systems of reasoning that underlay all human reasoning irrespective of the content of what we (...) are reasoning about. In this article, we look into Aristotle’s work on human thought, his work on reasoning itself but also on how it relates to science and human endeavor more generally, from a modern perspective of Artificial Intelligence and ask if this can help enlighten our understanding of AI and Science more generally. Could Aristotle enlighten us to a new path of understanding the human capacity to think, that would allow a natural non-polluting development of AI that can energize and expand human thought into new horizons? (shrink)

The declared goal of this paper is to fill this gap: “... cognitive systems research needs questions or challenges that define progress. The challenges are not (yet more) predictions of the future, but a guideline to what are the aims and what would constitute progress.” – the quotation being from the project description of EUCogII, the project for the European Network for Cognitive Systems within which this formulation of the ‘challenges’ was originally developed (http://www.eucognition.org). So, we stick out our neck (...) and formulate the challenges for artificial cognitive systems. These challenges are articulated in terms of a definition of what a cognitive system is: a system that learns from experience and uses its acquired knowledge (both declarative and practical) in a flexible manner to achieve its own goals. (shrink)

Russell famously argued that causation should be dispensed with. He gave two explicit arguments for this conclusion, both of which can be defused if we loosen the ties between causation and determinism. I show that we can define a concept of causation which meets Russell’s conditions but does not reduce to triviality. Unfortunately, a further serious problem is implicit beneath the details of Russell’s arguments, which I call the causal exclusion problem. Meeting this problem involves deploying a minimalist pragmatic account (...) of the nature and function of modal language. Russell’s scruples about causation can be accommodated, even as we partially legitimise the pervasive causal explanations in folk and scientific practice. (shrink)

A ‘might’ counterfactual is a sentence of the form ‘If it had been the case that A, it might have been the case that C’. Recently, John Hawthorne has argued that the truth of many ‘might’ counterfactuals precludes the truth of most ‘would’ counterfactuals. I examine the semantics of ‘might’ counterfactuals, with one eye towards defusing this argument, but mostly with the aim of understanding this interesting class of sentences better.

Like many 19th c. thinkers, Kierkegaard embraces a cognitivist view of art. He thinks works of art matter because they can teach us in important ways. This chapter defends two striking features of Kierkegaard’s version of this theory. First, works of art do not teach “directly” by telling us truths and offering us evidence. Instead, they educate us “indirect-ly” by helping us make our own discoveries. Second, the fact that art does not teach in a straightforward manner is no defect. (...) On the contrary, it is precisely because art teaches indirectly that it teaches better than philosophy and science do. (shrink)

The goal of the 2010 Ontology Summit was to address the current shortage of persons with ontology expertise by developing a strategy for the education of ontologists. To achieve this goal we studied how ontologists are currently trained, the requirements identified by organizations that hire ontologists, and developments that might impact the training of ontologists in the future. We developed recommendations for the body of knowledge that should be taught and the skills that should be developed by future ontologists; these (...) recommendations are intended as guidelines for institutions and organizations that may consider establishing a program for training ontologists. Further, we recommend a number of specific actions for the community to pursue. (shrink)

Invited papers from PT-AI 2011. - Vincent C. Müller: Introduction: Theory and Philosophy of Artificial Intelligence - Nick Bostrom: The Superintelligent Will: Motivation and Instrumental Rationality in Advanced Artificial Agents - Hubert L. Dreyfus: A History of First Step Fallacies - Antoni Gomila, David Travieso and Lorena Lobo: Wherein is Human Cognition Systematic - J. Kevin O'Regan: How to Build a Robot that Is Conscious and Feels - Oron Shagrir: Computation, Implementation, Cognition.

The central focus of this article is to provide a new “Love Argument” for the necessary truth of the Latin “model” of the doctrine of the Trinity—termed “Latin Trinitarianism”—from an a priori standpoint. This new argument, called the Agápēic Argument, will be formulated in light of the metaphysical notions of a “trope,” introduced by D. C. Williams, and “multiple location,” posited by Antony Eagle, and the ethical concept of agápē, proposed by Alexander Pruss. Doing this will provide a specific argument (...) that provides strong grounds for affirming the necessary truth of the Trinity, without, however, being subject to the primary objections that have been often raised against the existing versions of the argument. (shrink)

I argue that the conjunction of perdurantism (the view that objects are temporally extended) and universalism (the thesis that any old class of things has a mereological fusion) gives rise to undesired complications when combined with certain plausible assumptions concerning the semantics of tensed statements.

Literature in epistemology tends to suppose that there are three main types of understanding – propositional, atomistic, and objectual. By showing that all apparent instances of propositional understanding can be more plausibly explained as featuring one of several other epistemic states, this paper argues that talk of propositional understanding is unhelpful and misleading. The upshot is that epistemologists can do without the notion of propositional understanding.

Epistemic internalism, by stressing the indispensability of the subject’s perspective, strikes many as plausible at first blush. However, many people have tended to reject the position because certain kinds of beliefs have been thought to pose special problems for epistemic internalism. For example, internalists tend to hold that so long as a justifier is available to the subject either immediately or upon introspection, it can serve to justify beliefs. Many have thought it obvious that no such view can be correct, (...) as it has been alleged that internalism cannot account for the possibility of the justification of beliefs stored in memory. -/- My aim in this paper is to offer a response that explains how memory justification is possible in a way that is consistent with epistemic internalism and an awareness condition on justification. Specifically, I will explore the plausibility of various options open to internalists, including both foundationalist and non-foundationalist approaches to the structure of justification. I intend to show that despite other difficult challenges that epistemic internalism might face, memory belief poses no special problems that the resources of internalism cannot adequately address. (shrink)

Many advocate practices of ‘local food’ or ‘locavorism’ as a partial solution to the injustices and unsustainability of contemporary food systems. I think that there is much to be said in favor of local food movements, but these virtues are insufficient to immunize locavorism from criticism. In particular, three duties of international ethics—beneficence, repair and fairness—may provide reasons for constraining the developed world’s permissible pursuit of local food. A complete account of why (and how) the fulfillment of these duties constrains (...) locavorism will require extensive empirical evidence about the relationship between agricultural demand-led industrialization, international trade (rules), and local food practices. In this paper I can only gesture at some of this evidence and, for that reason, my policy prescriptions are merely provisional. Instead, the upshot of this paper is that advocates of locavorism ought to be attentive to the empirical-dependence of the moral permissibility of their projects. As local food ‘scales up’—and comes to be embraced as a goal of political communities—these concerns should receive even greater attention. (shrink)

Many assume that whenever government is entitled to make a law, it is entitled to enforce that law coercively. I argue that the justification of legal authority and the justification of governmental coercion come apart. Both in ideal theory and in actual human societies, governments are sometimes entitled to make laws that they are not entitled to enforce coercively.

The New Evil Demon Problem is supposed to show that straightforward versions of reliabilism are false: reliability is not necessary for justification after all. I argue that it does no such thing. The reliabilist can count a number of beliefs as justified even in demon worlds, others as unjustified but having positive epistemic status nonetheless. The remaining beliefs---primarily perceptual beliefs---are not, on further reflection, intuitively justified after all. The reliabilist is right to count these beliefs as unjustified in demon worlds, (...) and it is a challenge for the internalist to be able to do so as well. (shrink)

James Henry Collin recently developed a new symmetry breaker favouring the ontological argument’s possibility premiss over that of the reverse ontological argument. The symmetry breaker amounts to an undercutting defeater for the reverse possibility premiss based on Kripkean cases of a posteriori necessity. I argue, however, that symmetry re-arises in two forms. First, I challenge the purported asymmetry in epistemic entitlements to the original and reverse possibility premisses. Second, relevantly similar Kripkean cases equally undercut the original possibility premiss.

The modal ontological argument (MOA) proceeds from God’s possible existence to God’s actual existence. A prominent objection to the MOA is that it suffers from a symmetry problem: an exactly parallel modal ontological argument can be given for God's non-existence. Several attempts have been made to break the symmetry between the arguments. This draft is a mostly comprehensive survey of those attempts. -/- The draft was initially written as a supplement to the 2024 Summer edition of the SEP entry on (...) Ontological Arguments. However, the draft is not included in the SEP entry. (shrink)

In common with traditional forms of epistemic internalism, epistemological disjunctivism attempts to incorporate an awareness condition on justification. Unlike traditional forms of internalism, however, epistemological disjunctivism rejects the so-called New Evil Genius thesis. In so far as epistemological disjunctivism rejects the New Evil Genius thesis, it is revisionary. -/- After explaining what epistemological disjunctivism is, and how it relates to traditional forms of epistemic internalism / externalism, I shall argue that the epistemological disjunctivist’s account of the intuitions underlying the New (...) Evil Genius thought experiment is at best incomplete. As presented, therefore, epistemological disjunctivism is unable to accommodate the core guiding intuitions of epistemic internalism. Given the stated aim of not being revisionary on this score, the view is at a dialectical disadvantage over the traditional forms of epistemic internalism the position is meant to replace. Unfortunately, therefore, at present, the impasse between internalism and externalism remains. (shrink)

This chapter will review selected aspects of the terrain of discussions about probabilities in statistical mechanics (with no pretensions to exhaustiveness, though the major issues will be touched upon), and will argue for a number of claims. None of the claims to be defended is entirely original, but all deserve emphasis. The first, and least controversial, is that probabilistic notions are needed to make sense of statistical mechanics. The reason for this is the same reason that convinced Maxwell, Gibbs, and (...) Boltzmann that probabilities would be needed, namely, that the second law of thermodynamics, which in its original formulation says that certain processes are impossible, must, on the kinetic theory, be replaced by a weaker formulation according to which what the original version deems impossible is merely improbable. Second is that we ought not take the standard measures invoked in equilibrium statistical mechanics as giving, in any sense, the correct probabilities about microstates of the system. We can settle for a much weaker claim: that the probabilities for outcomes of experiments yielded by the standard distributions are effectively the same as those yielded by any distribution that we should take as a representing probabilities over microstates. Lastly, (and most controversially): in asking about the status of probabilities in statistical mechanics, the familiar dichotomy between epistemic probabilities (credences, or degrees of belief) and ontic (physical) probabilities is insufficient; the concept of probability that is best suited to the needs of statistical mechanics is one that combines epistemic and physical considerations. (shrink)

Jacob Klapwijk’s book Purpose in the Living World? (Cambridge 2998) is examined with special attention given to the scholarly background from out of which it emerges as a significant contribution to reformational philosophical reflection. As an initial step to clarify some important issues raised by Klapwijk’s critical comments about Dooyeweerd’s “essentialist” concept of species, the article probes facets of the way Jan Lever incorporated reformational philosophical concepts into his biological theory and considers the 1959 review written by Herman Dooyeweerd of (...) Lever’s Creation and Evolution. The analysis focuses specifically upon the social responsibilities of these two scholars and the confrontation of their respective views. With the work of Lever and Dooyeweerd we sense something of the ambiguities when reformational philosophy confronts an evangelical scholasticism. This confrontation is an important facet of the context in which Klapwijk has set forth his discussion of creation and emergent evolution. Purpose is also the fruit of scholarly collaboration across disciplines, providing a welcome stimulus for a deepened understanding of the corporate character of the student vocation. (shrink)

Recently, the Intelligent Design movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and scientists have expressed (...) opposition to ID. Some of these critics claim that there is a conflict between the philosophy of St. Thomas Aquinas and that of the ID movement, and even an affinity between Aquinas’s ideas and theistic Darwinism. We consider six such criticisms and find each wanting. (shrink)

For any given society, its particular technology of communication has far-reaching consequences, not merely as regards social organization, but on the epistemic level as well. Plato's name-theory of meaning represents the transition from the age of primary orality to that of literacy; Wittgenstein's use-theory of meaning stands for the transition from the age of literacy to that of a second orality (audiovisual communication, electronic information processing). On the basis of a use-theory of meaning the problem of machine consciousness, to which (...) the later Wittgenstein again and again returned, is capable of a non-essentialist solution: appropriate changes in our form of life might well entail a radically different psychological language-game. (shrink)

What explains change? Edward Feser argues in his ‘Aristotelian proof’ that the only adequate answer to these questions is ultimately in terms of an unchangeable, purely actual being. In this paper, I target the cogency of Feser’s reasoning to such an answer. In particular, I present novel paths of criticism—both undercutting and rebutting—against one of Feser’s central premises. I then argue that Feser’s inference that the unactualized actualizer lacks any potentialities contains a number of non-sequiturs.

Causation appears to present us with an interpretative difficulty. While arguably a redundant relation given fundamental physics, it is nevertheless apparently pragmatically indispensable. This chapter revisits certain arguments made previously by the author for these claims with the benefit of hindsight, starting with the role of causal models in the human sciences, and attempting to explain why it is not possible to straightforwardly ground such models in fundamental physics. This suggests that further constraints, going beyond physics, are needed to legitimate (...) such models. These supplementary constraints could be reified, but that would seem to conflict with the completeness of physics. A response is to emphasize the practical role of causal talk, and the author suggests that a fictionalist approach might be worth exploring. After clarifying fictionalism as a general approach, they carry out in some detail the project of clarifying what a fictionalist attitude to causation would involve. (shrink)

A defense of the value of studying what Aristotle, in the Politics, refers to as useless things, and thereby a defense of the 'uselessness' of the study of the liberal arts.

When the reader turns to a text, he conceives of the narrated events as ordered in time. When the natural philosopher turns to the world, he also conceives of its events as ordered in time—or lately, in space-time. But each has the task of constituting this order on the basis of clues present in what is to be ordered. Interrogating the parallels to be found in their problems and methods, I shall argue that in both cases the definiteness of the (...) relation between the order and what is ordered resides mainly in how the matter is to be conceived, and is underdetermined by the facts. (shrink)

Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and bound together by the prepositions ”to’ and ”for’; so I call this classic concept ”to-for’ gratitude. Classic religious gratitude follows this schema, with God as the benefactor. Such gratitude, when felt, is a religious experience, and a reliable readiness or ”habit’ of such construal is a religious virtue. However, atheists have sometimes felt an urge or (...) need for an analogous experience and virtue of gratitude, and theists sometimes feel intellectual discomfort with classical theistic gratitude on consideration of the misfortunes that characterize our life along with its blessings. In response, another conception of religious gratitude has been attempted, a construal that lacks the to-for structure. This paper probes the significance of the benefactor for gratitude, both secular and religious, and, with Søren Kierkegaard’s help, some features of the theology of classical religious gratitude that dissolve the problem of misfortunes. (shrink)

This article encourages a reconsideration of Christian sociology. It explains how deism makes a decisive impact in the theoretical foundations of the discipline. Dutch neocalvinistic philosophy in its North American immigrant setting after World War II issued a challenge which drew attention to the dogmas of deism implicit in sociology, but this challenge has not been met. Christian sociology, however, still retains its God-given vocation to find ways to encourage people everywhere to positively form complex differentiated social settings in the (...) Spirit of the Suffering and Glorified Messiah. (shrink)

A philosophical dialogue on the functioning, the limits, and the paradoxes of our electoral practices, dealing with such basic questions as: What is a vote? How do we count votes? And do votes really count?

This is a summarised version of my MSocSc Thesis "The development of 'The Structure of Social Action' in the Early Writings of Talcott Parsons" written in 1978 under the supervision of Professor David Bettison.

This research note is penned in honour of Johan Vander Hoeven on his retirement as Editor-in-Chief of Philosophia Reformata. It is to acknowledge his helpful contribution to the critical exposition of phenomenology. I first read his work almost 30 years ago and it challenged me to develop a sympathetic Christian critique of this philosophical movement. This note is to offer some reflection upon the Christian interpretation of phenomeology. In particular, it raises questions about how some famous phrases, one by Dilthey, (...) the other by Husserl, have been construed. (shrink)

My aim in this paper is to demonstrate that actual egalitarian social practices are unsustainable in most circumstances, thus diffusing Cohen’s conundrum by providing an ‘out’ for our rich egalitarian. I will also try to provide a balm for the troubles produced by continuing inequality, by showing how embracing a common conception of utopia can assist a society in its efforts towards establishing egalitarian practices. Doing so will first require an explanation of how giving, like any social practice, can be (...) thought of in terms of being externally suggested, internally willed, or some combination of the two. (shrink)

An exchange of letters among proper names and natural-kind terms, dealing with various identity and individuation problems (rigid designation, use-mention ambiguities, translation) from their point of view.

We lay out the fatalist’s argument, making sure to clarify which dialectical moves are available to the libertarian. We then offer a more robust presentation of Ockhamism, responding to obvious objections and teasing out the implications of the view. At this point, we discuss presentism and eternalism in more detail. We then present our argument for the claim that the libertarian cannot take Ockham’s way out of the fatalism argument unless she rejects presentism. Finally, we consider and dispense with objections (...) to our argument. In the end, it ought to be clear that the libertarian must make a choice between Ockham’s way out and presentism. (shrink)

In 1816, Thomas Jefferson wrote that the discovery of “representative democracy has rendered useless almost everything written before on the structure of government; and in great measure, relieves our regret, if the political writing of Aristotle, or of any other ancient, have been lost, or are unfaithfully rendered or explained to us” (quoted in Saxonhouse, p. 13). No doubt there are historical reasons to study classical Greece, but between us and them lies not only the discovery of representative democracy, but (...) also the discoveries of Christianity, economics, national and trans-national political institutions, universal human rights, and modern science. What can modern political theory learn from the lessons of old books? Three recent volumes wrestle with this question. Confronting Tyranny asks what we can learn about modern oppressive institutions from their ancient ancestors. In Plato’s Fable, Joshua Mitchell claims that Plato’s Republic offers an account of ethical “imitation” superior to those offered by modern liberalism. In Free Speech and Democracy in Ancient Athens, Arlene Saxonhouse argues that free speech in antiquity differs from our rights-based understanding of the practice, and yet it shed light on the presuppositions of modern freedoms. (shrink)

This paper argues that the Theaetetus establishes conditions on objects of knowledge which entail that only of Forms can there be knowledge. Plato's arguments for this are valid. The principles needed to make Plato's premises true will turn out to have deep connection with important parts of Plato's over-all theory, and to have consequences which Plato, in the middle dialogues, seems to welcome on other grounds as well.

WILLIAM DAVIS HAS MAINTAINED THAT A SUPER PLEASURE HELMET COULD IN PRINCIPLE SATISFY ALL HUMAN NEEDS, BUT THAT SUCH A MACHINE IS PROBABLY A PRACTICAL IMPOSSIBILITY. I ARGUE THAT THE SUPER PLEASURE HELMET IS CONCEPTUALLY IMPOSSIBLE BY ARGUING THAT A PERSON'S NEEDS CANNOT BE SATISFIED JUST BY BRINGING ABOUT CERTAIN PSYCHOLOGICAL STATES IN THAT PERSON.

Current challenges in medical practice, research, and administration demand physicians who are familiar with bioethics, health law, and health economics. Curriculum directors at American Association of Medical Colleges-affiliated medical schools were sent confidential surveys requesting the number of required hours of the above subjects and the years in which they were taught, as well as instructor names. The number of relevant publications since 1990 for each named instructor was assessed by a PubMed search.In sum, teaching in all three subjects combined (...) comprises less than two percent of the total hours in the American medical curriculum, and most instructors have not recently published articles in the fields they teach. This suggests that medical schools should reevaluate their curricula and instructors in bioethics, health law, and health economics. (shrink)

I argue that any broadly dispositional analysis of probability will either fail to give an adequate explication of probability, or else will fail to provide an explication that can be gainfully employed elsewhere (for instance, in empirical science or in the regulation of credence). The diversity and number of arguments suggests that there is little prospect of any successful analysis along these lines.

Goldman, though still a reliabilist, has made some recent concessions to evidentialist epistemologies. I agree that reliabilism is most plausible when it incorporates certain evidentialist elements, but I try to minimize the evidentialist component. I argue that fewer beliefs require evidence than Goldman thinks, that Goldman should construe evidential fit in process reliabilist terms, rather than the way he does, and that this process reliabilist understanding of evidence illuminates such important epistemological concepts as propositional justification, ex ante justification, and defeat.

I sketch a new constraint on chance, which connects chance ascriptions closely with ascriptions of ability, and more specifically with 'CAN'-claims. This connection between chance and ability has some claim to be a platitude; moreover, it exposes the debate over deterministic chance to the extensive literature on (in)compatibilism about free will. The upshot is that a prima facie case for the tenability of deterministic chance can be made. But the main thrust of the paper is to draw attention to the (...) connection between the truth conditions of sentences involving 'CAN' and 'CHANCE', and argue for the context sensitivity of each term. Awareness of this context sensitivity has consequences for the evaluation of particular philosophical arguments for (in) compatibilism when they are presented in particular contexts. (shrink)

Recently, Cody Gilmore has deployed an ingenious case involving backwards time travel to highlight an apparent conflict between the theory that objects persist by perduring, and the thesis that wholly coincident objects are impossible. However, careful attention to the concepts of location and parthood that Gilmore’s cases involve shows that the perdurantist faces no genuine objection from these cases, and that the perdurantist has a number of plausible and dialectically appropriate ways to avoid the supposed conflict.

Skeptics of the moral case against industrial farming often assert that harm to animals in industrial systems is limited to isolated instances of abuse that do not reflect standard practice and thus do not merit criticism of the industry at large. I argue that even if skeptics are correct that abuse is the exception rather than the rule, they must still answer for two additional varieties of serious harm to animals that are pervasive in industrial systems: procedural harm and institutional (...) oppression. That procedural and institutional harms create conditions under which abuse is virtually inevitable only increases the skeptic's burden. (shrink)

The concept of randomness has been unjustly neglected in recent philosophical literature, and when philosophers have thought about it, they have usually acquiesced in views about the concept that are fundamentally flawed. After indicating the ways in which these accounts are flawed, I propose that randomness is to be understood as a special case of the epistemic concept of the unpredictability of a process. This proposal arguably captures the intuitive desiderata for the concept of randomness; at least it should suggest (...) that the commonly accepted accounts cannot be the whole story and more philosophical attention needs to be paid. 1. Randomness in science1.1Random systems1.2Random behaviour1.3Random sampling1.4Caprice, arbitrariness and noise2. Concepts of randomness2.1Von Mises/church/martin-löf randomness2.2KCS-randomness3. Randomness is unpredictability: preliminaries3.1Process and product randomness3.2Randomness is indeterminism?4. Predictability4.1Epistemic constraints on prediction4.2Computational constraints on prediction4.3Pragmatic constraints on prediction4.4Prediction defined5. Unpredictability6. Randomness is unpredictability6.1Clarification of the definition of randomness6.2Randomness and probability6.3Subjectivity and context sensitivity of randomness7. Evaluating the analysis[R]andomness … is going to be a concept which is relative to our body of knowledge, which will somehow reflect what we know and what we don't know. Henry E. Kyburg, Jr ([1974], p. 217)Phenomena that we cannot predict must be judged random. Patrick Suppes ([1984], p. 32). (shrink)

Ordinary reasoning about space—we argue—is first and foremost reasoning about things or events located in space. Accordingly, any theory concerned with the construction of a general model of our spatial competence must be grounded on a general account of the sort of entities that may enter into the scope of the theory. Moreover, on the methodological side the emphasis on spatial entities (as opposed to purely geometrical items such as points or regions) calls for a reexamination of the conceptual categories (...) required for this task. Building on material presented in an earlier paper, in this work we offer some examples of what this amounts to, of the difficulties involved, and of the main directions along which spatial theories should be developed so as to combine formal sophistication with some affinity with common sense. (shrink)

In 1903, in _The Principles of Mathematics_ (_PoM_), Russell endorsed an account of classes whereupon a class fundamentally is to be considered many things, and not one, and used this thesis to explicate his first version of a theory of types, adding that it formed the logical justification for the grammatical distinction between singular and plural. The view, however, was short-lived; rejected before _PoM_ even appeared in print. However, aside from mentions of a few misgivings, there is little evidence about (...) why he abandoned this view. In this paper, I speculate as to what those reasons were, and evaluate them in light of recent work and interest in plural logic. (shrink)

The notion of multiple location plays an important role in the characterization of endurantism. Several authors have recently offered cases intended to demonstrate the incoherence of multiple location. I argue that these cases do not succeed in making multiple location problematic. Along the way, several crucial issues about multiple location and its use by endurantists are clarified.