Second part of the translation into Spanish of David Lewis' "New Work for a Theory of Universals", corresponding to the last sections of the original paper. || Segunda parte de la traducción al español del trabajo de David Lewis "New Work for a Theory of Universals", correspondiente a últimas secciones del artículo original. Artículo original publicado en: Australasian Journal of Philosophy, Vol. 61, No. 4, Dec. 1983, pp. 343-377.

First part of the translation into Spanish of David Lewis' "New Work for a Theory of Universals", corresponding to the introduction and the first two sections of the original paper. || Primera parte de la traducción al español del trabajo de David Lewis "New Work for a Theory of Universals", correspondiente a la introducción y las dos primeras secciones del artículo original. Artículo original publicado en: Australasian Journal of Philosophy, Vol. 61, No. 4, Dec. 1983, pp. (...) 343-377. (shrink)

I insist that I was able to raise my hand, and I acknowledge that a law would have been broken had I done so, but I deny that I am therefore able to break a law. To uphold my instance of soft determinism, I need not claim any incredible powers. To uphold the compatibilism that I actually believe, I need not claim that such powers are even possible. My incompatibilist opponent is a creature of fiction, but he has his prototypes (...) in real life. He is modeled partly after Peter van Inwagen and partly on myself when I first worried about van Inwagen's argument against compatibilism. (shrink)

This article has highlighted some of the issues related to projects and how to deal with it. So often projects start and its completion becomes a challenge due to some the related issues discussed above. The project manager must monitor and control the human side of his project. This involves utilizing appropriate forms of power in managing the project team to obtain desired results. Project teams also need to manage stakeholder expectations through understanding their expectations, delivering on those expectations, and (...) communicating effectively (Kloppenborg, 2012). This will give the project manager the upper hand to deal with issues that may cause the failure of the project. (shrink)

This volume explores the versatility of the concept of pneuma in philosophical and medical theories in the wake of Aristotle’s physics. It offers fourteen separate studies of how the concept of pneuma was used in a range of physical, physiological, psychological, cosmological and ethical inquiries. The focus is on individual thinkers or traditions and the specific questions they sought to address, including early Peripatetic sources, the Stoics, the major Hellenistic medical traditions, Galen, as well as Proclus in Late Antiquity and (...) John Zacharias Aktouarios in the early 14th century. Building on new scholarly approaches and on recent advancements in our understanding of Graeco-Roman philosophy and medicine, the volume prompts a profound re-evaluation of this fluid and adaptable, but crucially important, substance, in antiquity and beyond. (shrink)

Despite a large and multifaceted effort to understand the vast landscape of phenotypic data, their current form inhibits productive data analysis. The lack of a community-wide, consensus-based, human- and machine-interpretable language for describing phenotypes and their genomic and environmental contexts is perhaps the most pressing scientific bottleneck to integration across many key fields in biology, including genomics, systems biology, development, medicine, evolution, ecology, and systematics. Here we survey the current phenomics landscape, including data resources and handling, and the progress that (...) has been made to accurately capture relevant data descriptions for phenotypes. We present an example of the kind of integration across domains that computable phenotypes would enable, and we call upon the broader biology community, publishers, and relevant funding agencies to support efforts to surmount today's data barriers and facilitate analytical reproducibility. (shrink)

This article addresses the issues that comes up as a result of working in a group on project. Assembling a good team is important in any phase of business, but it is especially important when managing a project to make sure that the work can get done on time and on budget. The process of acquiring a project team takes place within the executing processes and is concerned with confirming human resource availability and obtaining the personnel needed to complete project (...) assignments. It is complicated by the fact that individuals with different skill sets will be required at different points throughout the project. (shrink)

From the point of view of an organization, projects act as a means for consolidating the experience and expertise of the organizational members effectively, create learning environment, encourage team-spirit and help to achieve organizational objectives. This article is about the task of a Project Manager in building Individual and project team capability in modern day project work.

Biological ontologies are used to organize, curate, and interpret the vast quantities of data arising from biological experiments. While this works well when using a single ontology, integrating multiple ontologies can be problematic, as they are developed independently, which can lead to incompatibilities. The Open Biological and Biomedical Ontologies Foundry was created to address this by facilitating the development, harmonization, application, and sharing of ontologies, guided by a set of overarching principles. One challenge in reaching these goals was that the (...) OBO principles were not originally encoded in a precise fashion, and interpretation was subjective. Here we show how we have addressed this by formally encoding the OBO principles as operational rules and implementing a suite of automated validation checks and a dashboard for objectively evaluating each ontology’s compliance with each principle. This entailed a substantial effort to curate metadata across all ontologies and to coordinate with individual stakeholders. We have applied these checks across the full OBO suite of ontologies, revealing areas where individual ontologies require changes to conform to our principles. Our work demonstrates how a sizable federated community can be organized and evaluated on objective criteria that help improve overall quality and interoperability, which is vital for the sustenance of the OBO project and towards the overall goals of making data FAIR. Competing Interest StatementThe authors have declared no competing interest. (shrink)

It is especially hard, at present, to read the newspapers without emitting a howl of anguish and outrage. Philosophy can heal some wounds but, in this case, political action may prove a better remedy than philosophy. It can therefore feel odd trying to think philosophically about surveillance at a time like this, rather than joining with like-minded people to protest the erosion of our civil liberties, the duplicity of our governments, and the failings in our political institutions - including our (...) political parties – revealed by the succession of leaks dripping away this the summer. Still, philosophy can help us to think about what we should do, not merely what we should believe. Thus, in what follows I draw on my previous work on privacy, democracy and security, in order to highlight aspects of recent events which – or so I hope – may prove useful both for political thought and action. (shrink)

What does it mean to treat people as equals when the legacies of feudalism, religious persecution, authoritarian and oligarchic government have shaped the landscape within which we must construct something better? This question has come to dominate much constitutional practice as well as philosophical inquiry in the past 50 years. The combination of Second Wave Feminism with the continuing struggle for racial equality in the 1970s brought into sharp relief the variety of ways in which people can be treated unequally, (...) while respecting the formalities of constitutional government. Most obviously, the content of laws can mistreat them by wrongfully assuming that they are either threats to others, or that, like children, they need to be protected from harm through paternalistic limitations on their freedom of action. Or, as those concerned with class inequality have long noted, formal equality can create legal requirements, permissions, and prohibitions whose burdens fall predictably, and often solely, on groups who are already marginalised, and most in need of state protection. (Kairys, David 1990) Above all, what these two great political movements made plain, is that a concern for group inequality and, specifically, group injustice must figure in the formulation and adjudication of individual rights, if legal protections for equality are adequately to combat the causes of inequality. Getting to grips with that challenge, it became obvious, required going beyond the familiar analyses of inequality inherited from Liberalism and Marxism, given the many different ways in which people can be equal or unequal.(Hackett and Haslanger 2006, 3 - 15) In the first part of this chapter, I will seek to illustrate these claims, by focusing on efforts to reframe the theory and practice of constitutional equality given demands for sexual and racial equality. I will then show that analytic philosophy has also come to recognise the various non-reducible dimensions of equality in ways that reinforce the claims of critical legal theory, even as philosophers highlight their disconcerting consequences. If equality has multiple irreducible dimensions, conflicts between the legitimate demands of equality are unavoidable features of law and politics, even in the best possible world, and are likely to be particularly painful when set against a background of historical injustice. The chapter concludes with the challenges to democratic constitutionalism, and the scope for constructive responses to those challenges, which the rapprochement between critical and analytic thinking on equality suggests. (shrink)

The goal of this paper is show how an initially appealing objection to David Hume's account of judgment can only be put forward by philosophers who accept an account of judgment that has its own sizable share of problems. To demonstrate this, I situate the views of John Locke, David Hume, and Thomas Reid with respect to each other, so as to illustrate how the appealing objection is linked to unappealing features of Locke's account of judgment.

Reid argues that Hume’s claim that justice is an artificial virtue is inconsistent with the fact that gratitude is a natural sentiment. This chapter shows that Reid’s argument succeeds only given a philosophy of mind and action that Hume rejects. Among other things, Reid assumes that one can conceive of one of a pair of contradictories only if one can conceive of the other—a claim that Hume denies. So, in the case of justice, the disagreement between Hume and Reid is, (...) at bottom, a disagreement over their respective conceptions of how the human mind works at its most fundamental level. (shrink)

Philosophers have routinely taken a pessimistic view of the account of cognition offered by David Hume in his Treatise of Human Nature, claiming that Hume's limited explanatory resources cannot capture the rich complexity of our thought, judgment, and reasoning. I provide a qualified defense of Hume's attempt to analyze a cognitive activity in terms of objectual conception, ie conceiving or imagining an object. I defend Hume from objections offered by his contemporary Thomas Reid (and echoed by various recent Hume (...) scholars), presenting an interpretation of the account that resolves these worries. (shrink)

Ramseyan humility is the thesis that we cannot know which properties realize the roles specified by the laws of completed physics. Lewis seems to offer a sceptical argument for this conclusion. Humean fundamental properties can be permuted as to their causal roles and distribution throughout spacetime, yielding alternative possible worlds with the same fundamental structure as actuality, but at which the totality of available evidence is the same. On the assumption that empirical knowledge requires evidence, we cannot know which (...) of these worlds is actual. However, Lewis also appeals to a range of familiar semantic principles when framing his argument, which leads some authors to suppose that he can also plausibly be interpreted as offering a purely semantic argument for humility in addition. In this paper I grant that these arguments are Lewisian, but argue that Lewis is also committed to a theory of mind that licenses a purely metaphysical argument for humility based on the idea that mental properties supervene on fundamental structure. Given that knowing which x is the F requires knowing that a is the F, the supposition that we could come to know which properties actually occupy the fundamental roles entails differences in mental properties between worlds with the same fundamental structure, violating supervenience. Humility follows right away, without any further epistemic or semantic principles. This argument is immune to almost every way of rebutting the sceptical and semantic arguments; conversely, almost every way of rebutting the metaphysical argument tells equally against the others. (shrink)

David Hume fancied himself the Newton of the mind, aiming to reinvent the study of human mental life in the same way that Newton had revolutionized physics. And it was his view that the novel account of belief he proposed in his Treatise of Human Nature was one of that work’s central philosophical contributions. From the earliest responses to the Treatise forward, however, there was deep pessimism about the prospects for his account. It is easy to understand the source (...) of this pessimism: The constraints he employed in theorizing stem from his Newtonian ambitions. Constraints such as his copy principle and his decision to rely only on variations in “force and vivacity” for differentiating types of mental states severely limit his available explanatory resources. However, it is one thing to regard an account as untenable, and quite another to understand where it fails. In this paper, I focus on one long-standing objection to Hume’s account — the objection that Hume cannot offer an account of negative belief or denial — as presented by Hume’s contemporary Thomas Reid, as well as more recently by Barry Stroud, and defend Hume from this objection. I argue that Hume both should and does endorse an account of negative belief based in relations of contrariety between contents, rather than between mental activities, and survey the different options available to Hume for spelling out an account of contrary contents. (shrink)

Truthmaker theory promises to do some useful philosophical work: equipping us to argue against phenomenalism and Rylean behaviourism, for instance, and helping us decide what exists (Lewis 1999, 207; Armstrong 1997, 113-119). But it has proved hard to formulate a truthmaker theory that is both useful and believable. I want to suggest that a neglected approach to truthmakers – that of Ian McFetridge – can surmount some of the problems that make other theories of truthmaking unattractive. To begin with, (...) I’ll outline some of the most prominent accounts of truthmaking in the current literature. Then the second part of the paper will explain McFetridge’s theory and argue for its superiority over these accounts. (shrink)

Several themes of David Lewis's theory of counterfactuals, especially their sensitivity to context, pave the way for a viable theory of non-trivial counterpossibles. If Lewis was successful in defending his account against the early objections, a semantics of counterpossibles can be defended from similar objections in the same way. The resulting theory will be extended to address 'might' counterfactuals and questions about the relative "nearness" of impossible worlds.

There is a recent and growing trend in philosophy that involves deferring to the claims of certain disciplines outside of philosophy, such as mathematics, the natural sciences, and linguistics. According to this trend— deferentialism , as we will call it—certain disciplines outside of philosophy make claims that have a decisive bearing on philosophical disputes, where those claims are more epistemically justified than any philosophical considerations just because those claims are made by those disciplines. Deferentialists believe that certain longstanding philosophical problems (...) can be swiftly and decisively dispatched by appeal to disciplines other than philosophy. In this paper we will argue that such an attitude of uncritical deference to any non-philosophical discipline is badly misguided. With reference to the work of John Burgess and David Lewis, we consider deference to mathematics. We show that deference to mathematics is implausible and that main arguments for it fail. With reference to the work of Michael Blome-Tillmann, we consider deference to linguistics. We show that his arguments appealing to deference to linguistics are unsuccessful. We then show that naturalism does not entail deferentialism and that naturalistic considerations even motivate some anti-deferentialist views. Finally, we set out deferentialism’s failings and present our own anti-deferentialist approach to philosophical inquiry. (shrink)

In 1901 Russell had envisaged the new analytic philosophy as uniquely systematic, borrowing the methods of science and mathematics. A century later, have Russell’s hopes become reality? David Lewis is often celebrated as a great systematic metaphysician, his influence proof that we live in a heyday of systematic philosophy. But, we argue, this common belief is misguided: Lewis was not a systematic philosopher, and he didn’t want to be. Although some aspects of his philosophy are systematic, mainly (...) his pluriverse of possible worlds and its many applications, that systematicity was due to the influence of his teacher Quine, who really was an heir to Russell. Drawing upon Lewis’s posthumous papers and his correspondence as well as the published record, we show that Lewis’s non- Quinean influences, including G.E. Moore and D.M. Armstrong, led Lewis to an anti- systematic methodology which leaves each philosopher’s views and starting points to his or her own personal conscience. (shrink)

The revival of analytic metaphysics in the latter half of the twentieth century is typically understood as a consequence of the critiques of logical positivism, Quine’s naturalization of ontology, Kripke’s Naming and Necessity, clarifications of modal notions in logic, and the theoretical exploitation of possible worlds. However, this explanation overlooks the work of metaphysicians at the height of positivism and linguisticism that affected metaphysics of the late twentieth century. Donald C. Williams is one such philosopher. In this paper I explain (...) how Williams’s fundamental ontology and philosophy of time influenced in part the early formation of David Lewis’s metaphysics. Thus, Williams played an important role in the revival of analytic metaphysics. (shrink)

The death of David Lewis at the age of 60 has deprived philosophy of one of its most original and brilliant thinkers. Lewis was a systematic philosopher in a traditional sense, who created a system of thought (or metaphysical system) which attempts to reconcile the insights of modern science with pervasive elements of commonsense belief. Lewis was not a populariser and he had little to do with the more concrete and practical areas of philosophy. His work (...) is forbiddingly abstract, and deals with many of the deepest and most difficult of philosophy’s traditional concerns, including the nature of mind, causation, necessity and being. (shrink)

In an unpublished speech from 1991, David Lewis told his audience that he counted ‘the metaphysician Carnap ’ amongst his historical ancestors. Here I provide a novel interpretation of the Aufbau that allows us to make sense of Lewis’s claim. Drawing upon Lewis’s correspondence, I argue it was the Carnap of the Aufbau whom Lewis read as a metaphysician, because Carnap’s appeal to the notion of founded relations in the Aufbau echoes Lewis’s own appeal (...) to the metaphysics of natural properties. I further maintain that Lewis was right to read Carnap this way and that the notion of a founded relation has a legitimate claim to be both logical and metaphysical. I also argue that Carnap’s initial response to Goodman’s puzzle about ‘grue’ relies upon a metaphysics of simple properties which also prefigures Lewis’s own response to Goodman invoking natural properties. (shrink)

In this paper we use an experimental approach to investigate how linguistic conventions can emerge in a society without explicit agreement. As a starting point we consider the signaling game introduced by Lewis. We find that in experimental settings, small groups can quickly develop conventions of signal meaning in these games. We also investigate versions of the game where the theoretical literature indicates that meaning will be less likely to arise—when there are more than two states for actors to (...) transfer meaning about and when some states are more likely than others. In these cases, we find that actors are less likely to arrive at strategies where signals have clear conventional meaning. We conclude with a proposal for extending the use of the methodology of experimental economics in experimental philosophy. (shrink)

The theory of possible worlds has permeated analytic philosophy in recent decades, and its best versions have a consequence which has gone largely unnoticed: in addition to the panoply of possible worlds, there are a great many impossible worlds. A uniform ontological method alone should bring the friends of possible worlds to adopt impossible worlds, I argue, but the theory's applications also provide strong incentives. In particular, the theory facilitates an account of counterfactuals which avoids several of the implausible results (...) of David Lewis's account, and it paves the way for the analogues of Kripkean semantics for epistemic and relevant logics. On the theories of possible worlds as abstract objects, worlds bear a strong resemblance to propositions. I contend that if there are distinct necessarily false propositions, then there are likewise distinct impossible worlds. However, one who regards possible worlds as concrete objects must not recognize impossible worlds, in part because concrete worlds cannot misrepresent certain features of reality, as some impossible worlds must. Accordingly, I defend and develop a theory of impossible worlds as maximal impossible states of affairs. Impossible worlds perform admirably in the analysis of counterfactuals with impossible antecedents. I argue that, contrary to standard accounts, not all counterpossibles are trivially true, and I develop a Lewis-style semantics which allows this result. The point is crucial, since many views presuppose that some counterpossibles are substantive philosophical truths. Finally, I show that impossible worlds hold great promise for doxastic and relevant logics. Epistemic logic needs a domain of propositions which is not closed under strict implication to avoid the problem of logical omniscience, and relevant logic needs such a domain to avoid the famous paradoxes of implication. In sum, impossible world theory promises natural, elegant solutions to philosophical problems in numerous areas where possible worlds alone flounder. These solutions come to most possible world theorists at no cost, since the existence of impossible worlds is entailed by theses they already hold. (shrink)

Metaphysics is largely an a priori business, albeit a business that is sensitive to the findings of the physical sciences. But sometimes what the physical sciences tell us about our own world underdetermines what we should think about the metaphysics of how things actually are, and even how they could be. This chapter has two aims. The first is to defend a particular conception of the methodology of a priori metaphysics by, in part, exemplifying that methodology and revealing its results. (...) The second is to present a new account of holes. These two aims dovetail nicely. We are independently interested in providing a better analysis of the concept <hole> that yields a more plausible metaphysical story about holes. But focusing on holes is also a good way to explore the methodology we endorse: for this is an area of metaphysics that is sufficiently self-contained and narrow in focus that it provides a manageable case study, while at the same time raising interesting and deep issues about the nature of space. Ultimately we defend a new, functionalist, analysis of holes, which, unlike its rivals, neither misidentifies nor renders us implausibly eliminativist about holes under various different metaphysical suppositions about the nature of space. In the process, we set out the complex relations between the intension of “hole,” and its extension at various worlds under different suppositions about the nature of space. In explicating these relations our account exemplifies what we take to be the core methodology in a priori metaphysics. (shrink)

Harold Noonan has recently argued (2003) that one of Lewis’s (1983: 76– 77) arguments for the view that objects persist by perduring is flawed. Lewis’s argument can be divided into two main sections, the first of which attempts to show that it is possible that there exists a world of temporal parts or stages, and the second, which attempts to show that our world is such a world. Noonan claims that there is a flaw in each of these (...) two stages.We argue to the contrary. (shrink)

In this paper, I aim to explore Lewis’s best system analysis and how it can accommodate laws with exceptions. The Best System Account has been introduced to provide an alternative view for both minimalist and counterfactual theories of regularities. Simple regularity theory faces problems in which there is some generalization that seems to be a law or some regularities that are established accidentally. It tries to exclude the accidental generalization from the account. However, the best system analysis can solve (...) the problem of how to distinguish between laws and accidents. (shrink)

Like Lewis, many philosophers hold reductionist accounts of chance (on which claims about chance are to be understood as claims that certain patterns of events are instantiated) and maintain that rationality requires that credence should defer to chance (in the sense that under certain circumstances one's credence in an event must coincide with the chance of that event). It is a shortcoming of an account of chance if it implies that this norm of rationality is unsatisfiable by computable agents. (...) This shortcoming is more common than one might have hoped. (shrink)

David Lewis is widely known for maintaining the bizarre thesis known as genuine modal realism (hereafter, modal realism). He argued for modal realism on grounds of serviceability in On the Plurality of Worlds. However, earlier in Counterfactuals, he proposed a different kind of argument: from talk of ways things might be to possible worlds. In this paper, I examine the evolution of the latter argument in Lewis’s thought and evaluate its place in his overall case for modal (...) realism, especially in light of the alternative theory of modality known as magical ersatzism. I argue that Lewis turns the argument on its head in his critique of magical ersatzism, but that his later commitment to Ramseyan humility subjects him to a similar criticism. Therefore, the argument is, ultimately, a poisoned pawn for Lewis. (shrink)

David Lewis n’a pas développé de philosophie complète de la religion à proprement parler mais il s’est penché précisément sur différents thèmes religieux comme le rapport entre Dieu et le possible, l’argument ontologique ou la théodicée. Bien que dénuées de toute systématicité, les publications de Lewis sur le religieux défendent un athéisme très argumenté. L'article vise à montrer comment son athéisme s'articule à l'existence d'une pluralité de dieux.

David Lewis presented Convention as an alternative to the conventionalism characteristic of early-twentieth-century analytic philosophy. Rudolf Carnap is well known for suggesting the arbitrariness of any particular linguistic convention for engaging in scientific inquiry. Analytic truths are self-consistent, and are not checked against empirical facts to ascertain their veracity. In keeping with the logical positivists before him, Lewis concludes that linguistic communication is conventional. However, despite his firm allegiance to conventions underlying not just languages but also social (...) customs, he pioneered the view that convening need not require any active agreement to participate. Lewis proposed that conventions arise from “an exchange of manifestations of a propensity to conform to a regularity” (87–8). In reasserting the conventional quality of languages and other practices resting on mutual expectations, Lewis comfortably works within the analytic tradition. Yet he also deviates from his predecessors because his conventionalist approach is comprehensively grounded in instrumentalism. Lewis adopts an extension of David Hume's desire-belief psychology articulated in rational choice theory. He develops his philosophy of convention relying on the highly formal mid-twentieth-century expected utility and game theories. This attempt to account for language and social customs wholly in terms of instrumental rationality has the implication of reducing normativity to preference satisfaction. Lewis’ approach continues in the trend of undermining normative political philosophy because institutions and practices arise spontaneously, without the deliberate involvement of agents. Perhaps Lewis’ Convention is best seen as a resurgent form of analytic philosophy, characterized by “a style of argument, hostility to [ambitious] metaphysics, focus on language, and the dominance of logic and formalization” that solves the dilemma of “combining the analytic inheritance…with normative concerns” by reducing normativity to individuals’ preference fulfillment consistent with the axioms of rational choice. (shrink)

This paper explores the physical and metaphysical implications of time travel, focusing on the possibility of changing the past, through a comparative analysis of David Lewis' modal realism and Everett's many-worlds interpretation of quantum mechanics. The existence of closed timelike curves (CTCs) in certain solutions to Einstein's field equations provides a theoretical basis for the possibility of backwards time travel, but this leads to a range of paradoxes, most notably the grandfather paradox. David Lewis argues that (...) time travel must maintain consistency and that the past cannot be changed, even if time travel were possible. His view is supported by his modal realism, which posits the existence of a plurality of possible worlds. In contrast, Everett's many-worlds interpretation, which holds that quantum mechanics describes a multiverse of branching realities, might seem to allow for the possibility of multiple, inconsistent histories. By examining these two ontological frameworks, this paper aims to shed light on the paradoxes of time travel and to explore whether the many-worlds interpretation provides a more satisfactory resolution to these paradoxes than Lewis' modal realism. It is argued that while Lewis' view provides a coherent model for maintaining consistency in time travel, Everett's interpretation may offer a more physically grounded and philosophically compelling account of the metaphysics of time travel. The paper concludes by suggesting that the many-worlds interpretation, by locating the branching of timelines within the structure of quantum mechanics itself, may provide a more promising framework for understanding the possibility and implications of time travel than Lewis' modal realism. However, significant questions remain about the nature of personal identity and free will in a branching multiverse. This comparative analysis aims to contribute to the ongoing debate about the metaphysical possibility of time travel and to highlight the value of engaging with interpretations of quantum mechanics in this context. Keywords: time travel, closed timelike curves, modal realism, many-worlds interpretation, grandfather paradox, metaphysics of time. (shrink)

I offer two potential diagnoses of the behavioral norms governing post‐truth politics by comparing the view of language, communication, and truth‐telling put forward by David Lewis (extended by game theorists), and John Searle. My first goal is to specify the different ways in which Lewis, and game theorists more generally, in contrast to Searle (in the company of Paul Grice and Jurgen Habermas), go about explaining the normativity of truthfulness within a linguistic community. The main difference is (...) that for Lewis and game theorists, “truthful” signaling follows from an align- ment of interests, and deception follows from mixed motives leading to the calculation that sending false information is better for oneself. Following in the Enlightenment tradition, Searle argues that practical reasoning, which involves mastery of at least one language, requires that actors intend to communicate. This intention includes constraining the content of statements to uphold veracity conditions. After distinguishing between these two accounts, I will artic- ulate the implications for explaining, and even informing actions, constitutive of post‐truth politics. I argue that the strategic view of communication is suffi- cient neither to model everyday conversation nor to reflect a public sphere useful for democratic govern- ment. Both the pedagogy of strategic communication as cheap talk, and its concordance with new digital information technologies, challenge norms of truthful- ness that underlie modern institutions essential to an effective public sphere. (shrink)

This chapter reviews four elements of David Lewis's account of materialism and experience. These elements include: materialism for which Lewis gave a distinctive and well‐known characterization; an account of what experience is; an account of the source of the tension between experience and materialism; and a strategy for resolving the tension. Lewis did not just give a distinctive and well‐known characterization of materialism, he gave two: one in terms of fundamental properties, and one in terms of (...) supervenience. The chapter considers two recent objections to that account. The first argues that knowledge‐how is a certain kind of knowledge‐that and in consequence Lewis's well‐known “ability hypothesis” fails. The second argues that if Lewis's contextualist approach to epistemology is correct, his rejection of the identification thesis is impossible. The author suggests that Lewis has the resources to answer both objections, but he ends by stating the real problems for Lewis's lie. (shrink)

David Lewis objected to theories that posit necessary connections between distinct entities and to theories that involve a magical grasping of their primitives. In On the Plurality of Worlds, Lewis objected to nondescript ersatzism on these grounds. The literature contains several reconstructions of Lewis’ critique of nondescript ersatzism but none of these interpretations adequately address his main argument because they fail to see that Lewis’ critique is based on broader methodological considerations. I argue that a (...) closer look at his methodology reveals the broader objection he presented against nondescript ersatzism. This objection, I further argue, remains a challenge for the ersatzer who posits structure-less entities as possible worlds. (shrink)

In May 1999, David Lewis sent Timothy Williamson an intriguing letter about knowledge and vagueness. This paper has a brief discussion of Lewis on evidence, and a longer discussion of a distinctive theory of vagueness Lewis puts forward in this letter, one rather different from standard forms of supervaluationism. Lewis's theory enables him to provide distinctive responses to the challenges to supervaluationism famously offered in chapter 5 of Timothy Williamson's 1994 book Vagueness. However these responses (...) bring out a number of very surprising features of Lewis's own view. -/- The letter from Lewis itself is available on the blog of The Age of Metaphysical Revolution Project, University of Manchester. (shrink)

David Lewis describes, then attempts to refute, a simple anti-Humean theory of desire he calls ‘Desire as Belief’. Lewis’ critics generally accept that his argument is sound and focus instead on trying to show that its implications are less severe than appearances suggest. In this paper I argue that Lewis’ argument is unsound. I show that it rests on an essential assumption that can be straightforwardly proven false using ideas and principles to which Lewis is (...) himself committed. (shrink)

A commentary on David Lewis's /On the Plurality of Worlds/.

David Lewis’s arguments against magical ersatzism are notoriously puzzling. Untangling different strands in those arguments is useful for bringing out what he thought was wrong with not just one style of theory about possible worlds, but with much of the contemporary metaphysics of abstract objects. After setting out what I take Lewis’s arguments to be and how best to resist them, I consider the application of those arguments to general theories of properties and relations. The constraints (...) class='Hi'>Lewis motivates turn out to yield an argument for concretism about possible individuals that is quite different from the better-known Lewisian arguments for that position. The discussion also touches on the puzzling question of whether things are the way they are because of the properties they have, or are the properties and relations the way they are because of the things that have them. (shrink)

David Lewis rejected consequentialism in ethics. However, two aspects of his meta-ethical views make it a challenge to see how consequentialism could be resisted. Lewis endorses a maximising conception of rationality, where to be rational is to maximise value of a certain sort; he appears to think it is possible to be both rational and moral; and yet he rejects conceptions of moral action as acting to maximise moral value. The second tension in Lewis's views arises (...) from his meta-ethics. Lewis's naturalisation of morality is in terms of a naturalised account of value, including moral value. Insofar as he offers a motivational story for moral judgements, it is one that goes via a motivational connection to value. Yet his anti-consequentialism seems to commit him to rejecting a story of moral action entirely in terms of pursuit of moral value. In both cases there are things to be said about how to weave these strands of Lewis's thought together. After setting out these two apparent tensions in Lewis's thought about ethics, the paper discusses what a Lewisian could best say about these puzzles. Lewisians do have a number of plausible options for dealing with the first challenge. While there are things a Lewisian could attempt to extend Lewis's moral naturalism in a way that could deal with the second challenge, it is harder to see how to do this in a satisfying way. Attention then turns to what Lewis said in his letters on these topics: on that basis, perhaps Lewis was close to being an agent-relative consequentialist after all. (shrink)

A major criticism of David Lewis’ counterfactual theory of causation is that it allows too many things to count as causes, especially since Lewis allows, in addition to events, absences to be causes as well. Peter Menzies has advanced this concern under the title “the problem of profligate causation.” In this paper, I argue that the problem of profligate causation provides resources for exposing a tension between Lewis’ acceptance of absence causation and his modal realism. The (...) result is a different problem of profligate causation—one that attacks the internal consistency of Lewisian metaphysics rather than employing common sense judgments or intuitions that conflict with Lewis’ extensive list of causes. (shrink)

In his metaphysical summa of 1986, The Plurality of Worlds, David Lewis famously defends a doctrine he calls ‘modal realism’, the idea that to account for the fact that some things are possible and some things are necessary we must postulate an infinity possible worlds, concrete entities like our own universe, but cut off from us in space and time. Possible worlds are required to account for the facts of modality without assuming that modality is primitive – that (...) there are irreducibly modal facts. We argue that on one reading, Lewis’s theory licenses us to assume maverick possible worlds which spread through logical space gobbling up all the rest. Because they exclude alternatives, these worlds result in contradictions, since different spread worlds are incompatible with one another. Plainly Lewis’s theory must be amended to exclude these excluders. But, we maintain, this cannot be done without bringing in modal primitives. And once we admit modal primitives, bang goes the rationale for Lewis’s modal realism. (shrink)