This article is devoted to thirtieth anniversary of the first publication in 1982 Saul Kripke's book "Wittgenstein on rules and private language". Radical skeptical interpretation of the work 'late' Ludwig Wittgenstein proposed by Saul Kripke in this book is considered one of the most famous "puzzle" of modern philosophy of language, which has become a source of much debate and discussion on the nature of the linguistic sign and its meaning. This article examines some of the consequences of a radical (...) version of skeptical 'rule-following' paradox by Saul Kripke, which remain in force and effect for finite functions and limited linguistic registers 'Ad finitum'. Thereby questioned the widely held view among analytic philosophers that the skeptical core for Saul Kripke's 'rule-following' paradox is argument 'Ad infinitum' (an inherent source of skepticism for our intention to follow the rule is concluded in itself situation of mastering for us endless function on the limited set of examples), and thus any direct or even moderate solutions of this paradox would be focused to its elimination. Thus proved that including for the field of finite functions and languages described theirs the skeptical force of 'rule-following' paradox itself completely saves. Moreover, undertaken in this article analysis detects a very quaint phenomenon to the field of language registers 'Ad finitum' - the effect of 'replication' (in the using of a linguistic phrase is always a n-th set of empirically equivalent but logically incompatible and even non-identical languages which it belongs). Study of the phenomenon of replication leads to a number of important remarks on many critics of Saul Kripke's skeptical paradox, in particular the famous Oxford philosopher Gordon Baker and Peter Hacker. Thus the concept of 'community speakers' has been called by Saul Kripke for skeptical solution to paradox of him own cannot be eliminated by the concept of 'share' and 'shareable' languages proposed for this aim by Gordon Baker and Peter Hacker. Despite the criticism the skeptical paradox 'rule-following' by Saul Kripke is still the center of attention and remains influential in modern philosophy of language and the meaning theory. (shrink)

ABSTRACT: Stewart Shapiro recently argued that there is no higher-order vagueness. More specifically, his thesis is: (ST) ‘So-called second-order vagueness in ‘F’ is nothing but first-order vagueness in the phrase ‘competent speaker of English’ or ‘competent user of “F”’. Shapiro bases (ST) on a description of the phenomenon of higher-order vagueness and two accounts of ‘borderline case’ and provides several arguments in its support. We present the phenomenon (as Shapiro describes it) and the accounts; then discuss (...) Shapiro’s arguments, arguing that none is compelling. Lastly, we introduce the account of vagueness Shapiro would have obtained had he retained compositionality and show that it entails true higher-order vagueness. (shrink)

A second-order conspiracy (SOC) is a conspiracy that aims to create (and typically also disseminate) a conspiracy theory. Second-order conspiracy theories (SOCT) are theories that explain the occurrence of a given conspiracy theory by appeal to a conspiracy. In this paper I argue that SOC and SOCT are useful and coherent concepts, while also having numerous philosophically interesting upshots (in terms of epistemology, explanation, and prediction). Secondly, I appeal to the nature of two specific kinds of second-order (...) conspiracies to make the case for what has been called ‘local generalism’ (Stamatiadis-Bréhier 2023a). Specifically, I focus on so-called ‘denial industries’ to argue that the structure of these second-order conspiracies allows us to infer non-accidental generalisations about the domain of conspiracy theories. Even though it is true that there is nothing epistemically problematic with the general class of conspiracy theories, there are specific subsets of conspiracy theories that warrant immediate strong suspicion (cf. Dentith 2022). By looking at the intricate mechanisms by which these denial industries operate, we can infer that the conspiracy theories that are produced by them are epistemically unwarranted. I conclude by making some exploratory remarks about what the metaphysics of second-order conspiracies would look like. (shrink)

I consider the first-order modal logic which counts as valid those sentences which are true on every interpretation of the non-logical constants. Based on the assumptions that it is necessary what individuals there are and that it is necessary which propositions are necessary, Timothy Williamson has tentatively suggested an argument for the claim that this logic is determined by a possible world structure consisting of an infinite set of individuals and an infinite set of worlds. He notes that (...) only the cardinalities of these sets matters, and that not all pairs of infinite sets determine the same logic. I use so-called two-cardinal theorems from model theory to investigate the space of logics and consequence relations determined by pairs of infinite sets, and show how to eliminate the assumption that worlds are individuals from Williamson’s argument. (shrink)

Evidentialism is the thesis, roughly, that one’s beliefs should fit one’s evidence. The enkratic principle is the thesis, roughly, that one’s beliefs should "line up" with one’s beliefs about which beliefs one ought to have. While both theses have seemed attractive to many, they jointly entail the controversial thesis that self-misleading evidence is impossible. That is to say, if evidentialism and the enkratic principle are both true, one’s evidence cannot support certain false beliefs about which beliefs one’s evidence supports. (...) Recently, a number of epistemologists have challenged the thesis that self-misleading evidence is impossible on the grounds that misleading higher-order evidence does not have the kind of strong and systematic defeating force that would be needed to rule out the possibility of such self-misleading evidence. Here I respond to this challenge by proposing an account of higher-order defeat that does, indeed, render self-misleading evidence impossible. Central to the proposal is the idea that higher-order evidence acquires its normative force by influencing which conditional beliefs it is rational to have. What emerges, I argue, is an independently plausible view of higher-order evidence, which has the additional benefit of allowing us to reconcile evidentialism with the enkratic principle. (shrink)

First-order evidence is evidence which bears on whether a proposition is true. Higher-order evidence is evidence which bears on whether a person is able to assess her evidence for or against a proposition. A widespread view is that higher-order evidence makes a difference to whether it is rational for a person to believe a proposition. In this paper, I consider in what way higher-order evidence might do this. More specifically, I consider whether and how higher- (...) class='Hi'>order evidence plays a role in determining what it is rational to believe distinct from that which first-order evidence plays. To do this, I turn to the theory of reasons, and try to situate higher-order evidence within it. The only place I find for it there, distinct from that which first-order evidence already occupies, is as a practical reason, that is, as a reason for desire or action. One might take this to show either that the theory of reasons is inadequate as it stands or that higher-order evidence makes no distinctive difference to what it is rational to believe. I tentatively endorse the second option. (shrink)

Even in areas of philosophy of science that don’t involve formal treatments of truth, one’s background view of truth still centrally shapes views on other issues. I offer an informal way to think about truth as trueing, like trueing a bicycle wheel. This holist approach to truth provides a way to discuss knowledge products like models in terms of how well-trued they are to their target. Trueing emphasizes: the process by which models are brought into true; how the idealizations (...) in models are not false but rather like spokes in appropriate tension to achieve a better-trued fit to target; and that this process is not accomplished once and done forever, but instead requires upkeep and ongoing fine-tuning. I conclude by emphasizing the social importance of being a pragmatist about truth in order to accurately answer questions about science such as, “but do we really know that…”. (shrink)

What the world needs now is another theory of vagueness. Not because the old theories are useless. Quite the contrary, the old theories provide many of the materials we need to construct the truest theory of vagueness ever seen. The theory shall be similar in motivation to supervaluationism, but more akin to many-valued theories in conceptualisation. What I take from the many-valued theories is the idea that some sentences can be truer than others. But I say very different things to (...) the ordering over sentences this relation generates. I say it is not a linear ordering, so it cannot be represented by the real numbers. I also argue that since there is higher-order vagueness, any mapping between sentences and mathematical objects is bound to be inappropriate. This is no cause for regret; we can say all we want to say by using the comparative truer than without mapping it onto some mathematical objects. From supervaluationism I take the idea that we can keep classical logic without keeping the familiar bivalent semantics for classical logic. But my preservation of classical logic is more comprehensive than is normally permitted by supervaluationism, for I preserve classical inference rules as well as classical sequents. And I do this without relying on the concept of acceptable precisifications as an unexplained explainer. The world does not need another guide to varieties of theories of vagueness, especially since Timothy Williamson (1994) and Rosanna Keefe (2000) have already provided quite good guides. I assume throughout familiarity with popular theories of vagueness. (shrink)

A scientific theory is successful, according to Stanford (2000), because it is suficiently observationally similar to its corresponding true theory. The Ptolemaic theory, for example, is successful because it is sufficiently similar to the Copernican theory at the observational level. The suggestion meets the scientific realists' request to explain the success of science without committing to the (approximate) truth of successful scientific theories. I argue that Stanford's proposal has a conceptual flaw. A conceptually sound explanation, I claim, respects the (...) ontological order between properties. A dependent property is to be explained in terms of its underlying property, not the other way around. The applicability of this point goes well beyond the realm of the debate between scientific realists and antirealists. Any philosophers should keep the point in mind when they attempt to give an explanation of a property in their field whatever it may be. (shrink)

This item is a chapter from a book in progress, entitled "True Motion". Leibniz’s mechanics was, as we shall see, a theory of elastic collisions, not formulated like Huygens’ in terms of rules explicitly covering every possible combination of relative masses and velocities, but in terms of three conservation principles, including (effectively) the conservation of momentum and kinetic energy. That is, he proposed what we now call (ironically enough) ‘Newtonian’ (or ‘classical’) elastic collision theory. While such a theory is, (...) for instance, vital to the foundations of the kinetic theory of gases, it is not applicable to systems – like gravitational systems – in which fields of force are present. Thus, Leibniz’s mechanical principles never led to developments of the order of Newton’s in the Principia (additionally, he hamstrung their application by embedding them in a baroque philosophical system). (shrink)

From Basil Fawlty, The Little Tramp and Frank Spencer; to Jim Carey, Andy Kaufman and Rowan Atkinson... comedy characters and comic actors have proved useful lenses for exploring—and exposing—humor’s cultural and political significance. Both performing as well as chastising cultural values, ideas and beliefs, the comic character gives a unique insight into latent forms of social exclusion that, in many instances, can only ever be approached through the comic form. It is in examining this comic form that this paper will (...) consider how the ‘comedy character’ presents a unique, subversive significance. Drawing from Lacanian conceptions of the subject and television ‘sitcom’ examples, the emancipatory potential of the comedy character will be used to criticize the predominance of irony and satire in comic displays. Indeed, while funny, it will be argued that such comic examples underscore a deprivative cynicism within comedy and humor. Countering this, it will be argued that a Lacanian conception of the subject can profer a comic efficacy that not only reveals how our social orders are inherently inconsistent and open to subversive redefinition, but that these very inconsistencies are also echoed in the subject, and, in particular, the ‘true comedy character’. (shrink)

Edward Nieznanski developed in 2007 and 2008 two different systems in formal logic which deal with the problem of evil. Particularly, his aim is to refute a version of the logical problem of evil associated with a form of religious determinism. In this paper, we revisit his first system to give a more suitable form to it, reformulating it in first-order modal logic. The new resulting system, called N1, has much of the original basic structure, and many axioms, definitions, (...) and theorems still remain; however, some new results are obtained. If the conclusions attained are correct and true, then N1 solves the problem of evil through the refutation of a version of religious determinism, showing that the attributes of God in Classical Theism, namely, those of omniscience, omnipotence, infallibility, and omnibenevolence, when adequately formalized, are consistent with the existence of evil in the world. We consider that N1 is a good example of how formal systems can be applied in solving interesting philosophical issues, particularly in Philosophy of Religion and Analytic Theology, establishing bridges between such disciplines. (shrink)

I explore the possibility and rationality of interpersonal mechanisms of doxastic self-control, that is, ways in which individuals can make use of other people in order to get themselves to stick to their beliefs. I look, in particular, at two ways in which people can make interpersonal epistemic commitments, and thereby willingly undertake accountability to others, in order to get themselves to maintain their beliefs in the face of anticipated “epistemic temptations”. The first way is through the avowal (...) of belief, and the second is through the establishment of collective belief. I argue that both of these forms of interpersonal epistemic commitment can function as effective tools for doxastic self-control, and, moreover, that the control they facilitate should not be dismissed as irrational from an epistemic perspective. (shrink)

A common theological perspective holds that God does not deceive because lying is morally wrong. While Plato denies the possibility of divine deception in the Republic, his explanation does not appeal to the wrongness of lying. Indeed, Plato famously recommends the careful use of lies as a means of promoting justice. Given his endorsement of occasional lying, as well as his claim that humans should strive to emulate the gods, Plato's suggestion that the gods never have reason to lie is (...) puzzling. Our solution to this puzzle centers on the fact that, unlike humans, the gods are self-sufficient. Although lying is good for the souls of neither humans nor gods, human interdependency necessitates lies that will prevent material harms and maintain a just order. In contrast, the self-sufficiency of the gods makes it impossible for them to benefit from deception. (shrink)

According to higher-order theories of consciousness, a mental state is conscious only when represented by another mental state. Higher-order theories must predict there to be some brain areas (or networks of areas) such that, because they produce (the right kind of) higher-order states, the disabling of them brings about deficits in consciousness. It is commonly thought that the prefrontal cortex produces these kinds of higher-order states. In this paper, I first argue that this is likely correct, (...) meaning that, if some higher-order theory is true, prefrontal lesions should produce dramatic deficits in visual consciousness. I then survey prefrontal lesion data, looking for evidence of such deficits. I argue that no such deficits are to be found, and that this presents a compelling case against higher-order theories. (shrink)

In this essay I hope to establish that truth is not a necessary condition for knowledge. This is not to go so far as that it is possible to know falsehoods, since not everything that is not true is therefore false. Rather the aim is to show that knowledge is that in which we are fully confident, where our confidence is supported by conclusive evidence. If these two conditions are met, then there is no further condition, truth, that needs (...) to be met in order for us to be in possession of knowledge. (shrink)

We show that true colors as defined by Chevreul (1839) produce unsuspected simultaneous brightness induction effects on their immediate grey backgrounds when these are placed on a darker (black) general background surrounding two spatially separated configurations. Assimilation and apparent contrast may occur in one and the same stimulus display. We examined the possible link between these effects and the perceived depth of the color patterns which induce them as a function of their luminance contrast. Patterns of square-shaped inducers of (...) a single color (red, green, blue, yellow, or grey) were placed on background fields of a lighter and a darker grey, presented on a darker screen. Inducers were always darker on one side of the display and brighter on the other in a given trial. The intensity of the grey backgrounds varied between trials only. This permitted generating four inducer luminance contrasts, presented in random order, for each color. Background fields were either spatially separated or consisted of a single grey field on the black screen. Experiments were run under three environmental conditions: dark-adaptation, daylight, and rod-saturation after exposure to bright light. In a first task, we measured probabilities of contrast, assimilation, and no effect in a three-alternative forced-choice procedure (background appears brighter on the ‘left’, on the ‘right’ or the ‘same’). Visual adaptation and inducer contrast had no significant influence on the induction effects produced by colored inducers. Achromatic inducers produced significantly stronger contrast effects after dark-adaptation, and significantly stronger assimilation in daylight conditions. Grouping two backgrounds into a single one was found to significantly decrease probabilities of apparent contrast. Under the same conditions, we measured probabilities of the inducers to be perceived as nearer to the observer inducers. These, as predicted by Chevreul’s law of contrast, were determined by the luminance contrast of the inducers only, with significantly higher probabilities of brighter inducers to be seen as nearer, and a marked asymmetry between effects produced by inducers of opposite sign. Implications of these findings for theories which attempt to link simultaneous induction effects to the relative depth of object surfaces in the visual field are discussed. (shrink)

In this paper we re-assess the philosophical foundation of Exactly True Logic ($$\mathcal {ET\!L}$$ ET L ), a competing variant of First Degree Entailment ($$\mathcal {FDE}$$ FDE ). In order to do this, we first rebut an argument against it. As the argument appears in an interview with Nuel Belnap himself, one of the fathers of $$\mathcal {FDE}$$ FDE, we believe its provenance to be such that it needs to be taken seriously. We submit, however, that the argument (...) ultimately fails, and that $$\mathcal {ET\!L}$$ ET L cannot easily be dismissed. We then proceed to give an overview of the research that was inspired by this logic over the last decade, thus providing further motivation for the study of $$\mathcal {ET\!L}$$ ET L and, more generally, of $$\mathcal {FDE}$$ FDE -related logics that result from semantical analyses alternative to Belnap’s canonical one. We focus, in particular, on philosophical questions that these developments raise. (shrink)

Thomas Pogge has argued, famously, that ‘we’ are violating the rights of the global poor insofar as we uphold an unjust international order which provides a legal and economic framework within which individuals and groups can and do deprive such individuals of their lives, liberty and property. I argue here that Pogge’s claim that we are violating a negative duty can only be made good on the basis of a substantive theory of collective action; and that it can only (...) provide substantive ethical guidance when combined with an account of how collective action gives rise to forward-looking responsibility and/or accountability on an individual level. I consider accounts of these two topics given in work by Peter French and Christopher Kutz; and I argue that neither of them give Pogge what he needs. Although there is a sense in which 'we' can be said to be violating the rights of the worst off, the sense in which this is true does not generate any plausible action-guiding claims for individuals. (shrink)

The massive debate in philosophy and psychology and neuroscience about higher-order theories of consciousness has not adequately distinguished between the following two claims. (Necessary Awareness): For any conscious mental state M and subject S, if S is in M, then S is aware of M. (The Higher-Order Theory): For any conscious mental state M and subject S, if S is in M, then M is conscious because S is aware of M. -/- While I will assume that the (...) first claim is true, I will argue that we should reject higher-order theories of consciousness. We should turn them on their head to go with the following theory: (The Ascending Road): For any conscious mental state M and subject S, if S is in M, then S is aware of M because M is conscious. (shrink)

ABSTRACT The apparent consistency of Sobel sequences famously motivated David Lewis to defend a variably strict conditional semantics for counterfactuals. If Sophie had gone to the parade, she would have seen Pedro. If Sophie had gone to the parade and had been stuck behind someone tall, she would not have seen Pedro. But if the order of the counterfactuals in a Sobel sequence is reversed—in the example, if is asserted prior to —the second counterfactual asserted no longer rings (...) class='Hi'>true. This is the Heim sequence problem. That the order of assertion makes this difference is surprising on the variably strict account. Some argue that this is reason to reject the Lewis-Stalnaker semantics outright. Others argue that the problem motivates a contextualist rendering of counterfactuals. Still others maintain that the explanation for the phenomenon is merely pragmatic. I argue that none of these is right, and I defend a novel way to understand the phenomenon. My proposal avoids the problems faced by the alternative analyses and enjoys independent support. There is, however, a difficulty for my view: it entails that many ordinarily accepted counterfactuals are not true. I argue that this cost is acceptable. (shrink)

On an old narrative, dating back to Leibniz and developed in nineteenth-century historiography, occasionalism was revived in the early modern period as an ad hoc response to the problems of mind-body union and interaction arising from Descartes's metaphysics. According to Leibniz, Descartes gave up the struggle, leaving his disciples to iron out this most scandalous of wrinkles in his system. A line of followers—Clauberg, Geulincx, La Forge, Le Grand, Arnauld, Cordemoy, and above all, Malebranche—dusted off the discredited doctrine of occasionalism (...) in order to deal with the question of how unextended minds could interact with extended bodies. Plainly stated, the solution was as dissatisfying to Leibniz as it has... (shrink)

Here I will re-purpose Nozick’s (1974) “Experience Machine” thought experiment against hedonism into an argument against Veritic Epistemic Consequentialism. According to VEC, the right action, epistemically speaking, is the one that results in at least as favorable a ratio of true to false belief as any other action available. A consequence of VEC is that it would be epistemically right to outsource all your cognitive endeavors to a matrix-like “True Belief Machine” that uploads true beliefs through artificial (...) stimulation. Rather than reflecting, inferring or inquiring, all of your beliefs would be the product of updates coming from the machine. This implication of VEC is counter intuitive. I will spend much of the paper considering defensive maneuvers and showing them to be lacking. The problem with going in for the True Belief Machine seems to be that the subject forfeits her autonomy. There has been much work lately on the virtue of intellectual autonomy and some of it has the potential to explain what is epistemically amiss about plugging into the machine. However, I will argue that the proponent of VEC cannot appeal to it without abandoning her preferred order of explanation. (shrink)

We show how removing faith-based beliefs in current philosophies of classical and constructive mathematics admits formal, evidence-based, definitions of constructive mathematics; of a constructively well-defined logic of a formal mathematical language; and of a constructively well-defined model of such a language. -/- We argue that, from an evidence-based perspective, classical approaches which follow Hilbert's formal definitions of quantification can be labelled `theistic'; whilst constructive approaches based on Brouwer's philosophy of Intuitionism can be labelled `atheistic'. -/- We then adopt what may (...) be labelled a finitary, evidence-based, `agnostic' perspective and argue that Brouwerian atheism is merely a restricted perspective within the finitary agnostic perspective, whilst Hilbertian theism contradicts the finitary agnostic perspective. -/- We then consider the argument that Tarski's classic definitions permit an intelligence---whether human or mechanistic---to admit finitary, evidence-based, definitions of the satisfaction and truth of the atomic formulas of the first-order Peano Arithmetic PA over the domain N of the natural numbers in two, hitherto unsuspected and essentially different, ways. -/- We show that the two definitions correspond to two distinctly different---not necessarily evidence-based but complementary---assignments of satisfaction and truth to the compound formulas of PA over N. -/- We further show that the PA axioms are true over N, and that the PA rules of inference preserve truth over N, under both the complementary interpretations; and conclude some unsuspected constructive consequences of such complementarity for the foundations of mathematics, logic, philosophy, and the physical sciences. -/- . (shrink)

An increasing amount of contemporary philosophy of mathematics posits, and theorizes in terms of special kinds of mathematical modality. The goal of this paper is to bring recent work on higher-order metaphysics to bear on the investigation of these modalities. The main focus of the paper will be views that posit mathematical contingency or indeterminacy about statements that concern the `width' of the set theoretic universe, such as Cantor's continuum hypothesis. Within a higher-order framework I show that contingency (...) about the width of the set-theoretic universe refutes two orthodoxies concerning the structure of modal reality: the view that the broadest necessity has a logic of S5, and the "Leibniz biconditionals" stating that what is possible, in the broadest sense of possible, is what is true in some possible world. Nonetheless, I suggest that the underlying picture of modal set-theory is coherent and has attractions. (shrink)

My paper discusses the philosophical interrelationship between perfection, truth, and knowledge. The connection that exists between these three concepts underscores the argument of my paper that they are all one and the same thing. -/- The concepts of perfection, truth and knowledge are analysed in that order. I analyse perfection and demonstrate the practicalities of my arguments. Truth is then scrutinized and defined to illustrate its intimate relationship with perfection leading to the conclusion that knowledge being ‘truth that is (...) perfect’. -/- In dealing with the theory of knowledge, I take into account the justification of knowledge and highlighted arguments that I found to be insufficient. I derive a premise to refute and replace both the traditional and contemporary views of knowledge. -/- In the paper presented, I consider views of some prominent philosophers including; Locke, Russell, Plato, Aristotle and Leibniz. (shrink)

Timothy Williamson has shown that the B axiom for 'definitely' (α → Δ¬Δ¬α) guarantees that if a sentence is second-order vague in a Kripke model, it is nth order vague for every n. More recently, Anna Mahtani has argued that Williamson's epistemicist theory of vagueness does not support the B axiom, and conjectured that if we consider models in which the “radius of accessibility” varies between different points, we will be able to find sentences that are nth-order (...) vague but (n+1)th-order precise, for any n. This paper bolsters Mahtani's argument, shows her conjecture to be true, and shows that imposing certain further natural constraints on "variable radius" models does not change the situation. (shrink)

Christian theology on the Eucharist, already since the Gospel of John refers to the scarcity and abundance of food, by linking this Sacrament to the hunger suffered by the Israelites in the desert and their further satiation with manna from heaven. Saint Albert the Great, in his reflection on the Eucharist, includes several ideas taken from his scientific knowledge, especially from Aristotle. These considerations build one of his personal contributions to theological understanding of the spiritualis manducatio that takes place in (...) the Holy Mass. These explanations will be explored in order to understand in which sense the Eucharist is true food and true drink. (shrink)

Standard approaches to proper names, based on Kripke's views, hold that the semantic values of expressions are (set-theoretic) functions from possible worlds to extensions and that names are rigid designators, i.e.\ that their values are \emph{constant} functions from worlds to entities. The difficulties with these approaches are well-known and in this paper we develop an alternative. Based on earlier work on a higher order logic that is \emph{truly intensional} in the sense that it does not validate the axiom scheme (...) of Extensionality, we develop a simple theory of names in which Kripke's intuitions concerning rigidity are accounted for, but the more unpalatable consequences of standard implementations of his theory are avoided. The logic uses Frege's distinction between sense and reference and while it accepts the rigidity of names it rejects the view that names have direct reference. Names have constant denotations across possible worlds, but the semantic value of a name is not determined by its denotation. (shrink)

The presumptions underlying quantum mechanics make it relevant to a limited range of situations only; furthermore, its statistical character means that it provides no answers to the question ‘what is really going on?’. Following Barad, I hypothesise that the underlying mechanics has parallels with human activities, as used by Barad to account for the way quantum measurements introduce definiteness into previously indefinite situations. We are led to consider a subtle type of order, different from those commonly encountered in the (...) discipline of physics, and yet comprehensible in terms of concepts considered by Barad and Yardley such as oppositional dynamics or ‘intra-actions’. The emergent organisation implies that nature is no longer fundamentally meaningless. Agencies can be viewed as dynamical systems, so we are dealing with models involving interacting dynamical systems. The ‘congealing of agencies’ to which Barad refers can be equated to the presence of regulatory mechanisms restricting the range of possibilities open to the agencies concerned. (shrink)

According to Crane’s schematicity thesis (ST) about intentional objects, intentionalia have no particular metaphysical nature qua thought-of entities; moreover, the real metaphysical nature of intentionalia is various, insofar as it is settled independently of the fact that intentionalia are targets of one’s thought. As I will point out, ST has the ontological consequence that the intentionalia that really belong to the general inventory of what there is, the overall domain, are those that fall under a good metaphysical kind, i.e., a (...) kind such that its members figure (for independent reasons) in such an inventory. Negatively put, if there are no things of a certain metaphysical kind, thoughts about things of that kind are not really committed to such things. Pace Crane, however, this does not mean that the intentionalia that are really there are only those that exist. For existence, qua first-order property, is no metaphysical kind. Thus, there may really be intentionalia that do not exist, provided that they belong to good metaphysical kinds. (shrink)

Philosophers disagree about whether vagueness requires us to admit truth-value gaps, about whether there is a gap between the objects of which a given vague predicate is true and those of which it is false on an appropriately constructed sorites series for the predicate---a series involving small increments of change in a relevant respect between adjacent elements, but a large increment of change in that respect between the endpoints. There appears, however, to be widespread agreement that there is some (...) sense in which vague predicates are gappy which may be expressed neutrally by saying that on any appropriately constructed sorites series for a given vague predicate there will be a gap between the objects of which the predicate is denitely true and those of which it is denitely false. Taking as primitive the operator ‘it is denitely the case that’, abbreviated as ‘D’, we may stipulate that a predicate F is denitely true (or denitely false) of an object just in case ‘DF (a)’, where a is a name for the object, is true (or false) simpliciter.1 This yields the following conditional formulation of a ‘gap principle’: (D Φ (x) ∧ D¬ Φ (y)) → ¬R(x, y). Here ‘ Φ ’ is to be replaced with a vague predicate, while ‘R’ is to stand for a sorites relation for that predicate: a relation that can be used to construct a sorites series for the predicate---such as the relation of being just one millimetre shorter than for the predicate ‘is tall’. Disagreements about the sense in which it is correct to say that vague predicates are gappy can then be recast as disagreements about how to understand the denitely operator. One might give it, for example, a pragmatic construal such as ‘it would not be misleading to assert that’; or an epistemic construal such as ‘it is known that’ or ‘it is knowable that’; or a semantic construal such as ‘it is true that’. (shrink)

In order to develop a true biological science of consciousness, we have to remove humans from the center of reference and develop a bottom-up comparative study of animal minds, as Donald Griffin intended with his call for a “cognitive ethology.” In this article, I make use of the pathological complexity thesis (Veit 2022a, b, c ) to show that we can firmly ground a comparative study of animal consciousness by drawing on the resources of state-based behavioral life history (...) theory. By comparing the different life histories of gastropods and arthropods, we will be able to make better sense of the possible origins of consciousness and its function for organisms in their natural environments. (shrink)

In order to obtain a complete description and understanding of the whole of reality and to include a true description of what a human being is and what the totality of the human experience is, one must integrate science with a particular theology. However, which theology or religion should we use? As done in science, one must choose the theology that has the highest explanatory power—namely, by applying the principle of parsimony, Occam’s razor.

Subjects who retain their beliefs in the face of higher-order evidence that those very beliefs are outputs of flawed cognitive processes are at least very often criticisable. Many think that this is because such higher-order evidence defeats various epistemic statuses such as justification and knowledge, but it is notoriously difficult to give an account of such defeat. This paper outlines an alternative explanation, stemming from some of my earlier work, for why subjects are criticisable for retaining beliefs in (...) the face of paradigm kinds of putatively defeating higher-order evidence: they manifest dispositions that are bad relative to a range of candidate epistemic successes such as true belief and knowledge. In particular, giving up belief in response to higher-order evidence only when that evidence is not misleading would require subjects to have dispositions that discriminate between cases in which their original cognitive processes is fine, and cases in which they merely seemed to be fine. But, I argue, such dispositions are not normally humanly feasible. I show that retaining belief in putative cases of defeat by higher-order evidence is problematic irrespective of whether veritism or some form of gnosticism is true. In the end I contrast my account of dispositional evaluations with similar-sounding ideas that have been put forth in the literature, such as consequentialist views that focus on instrumental means to success. (shrink)

The two main features of this thesis are (i) an account of contextualized (context indexed) counterfactuals, and (ii) a non-vacuist account of counterpossibles. Experience tells us that the truth of the counterfactual is contingent on what is meant by the antecedent, which in turn rests on what context is assumed to underlie its reading (intended meaning). On most conditional analyses, only the world of evaluation and the antecedent determine which worlds are relevant to determining the truth of a conditional, and (...) consequently what its truth value is. But that results in the underlying context being fixed, when evaluating distinct counterfactuals with the same antecedent on any single occasion, even when the context underlying the evaluation of each counterfactual may vary. Alternative approaches go some of the way toward resolving this inadequacy by appealing to a difference in the consequents associated with counterfactuals with the same antecedent. That is, in addition to the world of evaluation and the antecedent, the consequent contributes to the counterfactual’s evaluation. But these alternative approaches nevertheless give a single, determinate truth value to any single conditional (same antecedent and consequent), despite the possibility that this value may vary with context. My reply to these shortcomings (chapter 4) takes the form of an analysis of a language that makes appropriate explicit access to the intended context available. That is, I give an account of a contextualized counterfactual of the form ‘In context C: If it were the case that … , then it would be the case that …’. Although my proposal is largely based on Lewis’ (1973, 1981) analyses of counterfactuals (the logic VW and its ordering semantics), it does not require that any particular logic of counterfactuals should serve as its basis – rather, it is a general prescription for contextualizing a conditional language. The advantage of working with ordering semantics stems from existing results (which I apply and develop) concerning the properties of ordering frames that facilitate fashioning and implementing a notion of contextual information preservation. Analyses of counterfactuals, such as Lewis’ (1973), that cash out the truth of counterfactuals in terms of the corresponding material conditional’s truth at possible worlds result in all counterpossibles being evaluated as vacuously true. This is because antecedents of counterpossibles are not true at any possible world, by definition. Such vacuist analyses have already been identified and challenged by a number of authors. I join this critical front, and drawing on existing proposals, I develop an impossible world semantics for a non-vacuist account of counterpossibles (chapter 5), by modifying the same system and semantics that serve the basis of the contextualized account offered in chapter 4, i.e. Lewis’ (1986) ordering semantics for the logic VW. I critically evaluate the advantages and disadvantages of key conditions on the ordering of worlds on the extended domain and show that there is a sense in which all of Lewis’ analysis of mere counterfactuals can be preserved, whilst offering an analysis of counterpossibles that meets our intuitions. The first part of chapter 1 consists of an outline of the usefulness of impossible worlds across philosophical analyses and logic. That outline in conjunction with a critical evaluation of Lewis’ logical arguments in favour of vacuism in chapter 2, and his marvellous mountain argument against impossible worlds in chapter 3, serves to motivate and justify the impossible world semantics for counterpossibles proposed in chapter 5. The second part of chapter 1 discusses the limitations that various conditional logics face when tasked to give an adequate treatment of the influence of context. That introductory discussion in conjunction with an overview of conditional logics and their various semantics in chapter 2 – which includes an in-depth exposition of Stalnaker-Lewis similarity semantics for counterfactuals – serves as the motivation and conceptual basis for the contextualized account of counterfactuals proposed in chapter 4. (shrink)

This paper investigates the metaphysics in higher-order counterfactual logic. I establish the necessity of identity and distinctness and show that the logic is committed to vacuism, which entails that all counteridenticals are true. I prove the Barcan, Converse Barcan, Being Constraint and Necessitism. I then show how to derive the Identity of Indiscernibles in counterfactual logic. I study a form of maximalist ontology which has been claimed to be so expansive as to be inconsistent. I show that it (...) is equivalent to the collapse of the counterfactual into the material conditional---which is itself equivalent to the modal logic TRIV. TRIV is consistent, from which it follows that maximalism is, surprisingly, consistent. I close by arguing that stating the limit assumption requires a higher-order logic. (shrink)

In order to select an area of ignorance and make it the target of inquiry, one first has to be aware of one’s own lack of knowledge in this particular area. In this paper, I explore this connection between ignorance and the aims of research. I emphasize the importance of distinguishing between all the things we don’t know—our total ignorance—and the totality of what we know we don’t know—our conscious ignorance. I argue that while our total ignorance may be (...) conceptualized as a set of true propositions that are unknown to us, our conscious ignorance is best understood as a set of questions. This enables us to identify the preconditions that have to be satisfied in order for a question to be an element of our conscious ignorance. The analysis reveals that conscious ignorance is a complex ability that can often require quite an amount of knowledge and competence. Items of conscious ignorance can, of course, differ in many important respects. To stress one of these differences, I introduce the notion of deep ignorance to signify cases in which we not only fail to know the correct answer to a given question, but cannot even name any plausible candidate answers. I argue that items of deep ignorance should be expected to possess particular attractiveness as targets of research (provided they are not entirely intractable). Finally, I suggest that in light of my analysis, some of the strategies of ignorance-mongers that have engaged agnotologists’ interests over the past years can be understood as attempts to undermine not only knowledge, but also conscious ignorance at the same time—or, in cases where that is not possible, to at least counteract the impression that the ignorance in question is deep. (shrink)

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

The chapter provides an overview on what it means to be in a world that is uncertain, e.g., how under conditions of limited understanding any activity is an activity that designs and constructs, and how designing objects, spaces, and situations relates to the (designed) meta-world of second-order cybernetics. Designers require a framework that is open, but one that supplies ethical guidance when ‘constructing’ something new. Relating second-order design thinking to insights in philosophy and aesthetics, the chapter argues that (...) second-order cybernetics provides a response to this ethical challenge and essentially it entails a poetics of designing. //// 'A Poetics of Designing' is part of the first book-length collection of texts in Design Cybernetics. It introduces the subject from the point of view of aesthetics. Importantly, the chapter argues that second-order cybernetics circumvents the necessity for a muse inspired artist or genius as a mediator between higher spirits and life, in favour of artists and designers who have true agency. //// Cybernetics is often associated with AI, which is, however, only one of the branches that developed on the basis of the interdisciplinary research begun in the 1940s and entitled cybernetics. I hope the chapter contributes to a better understanding of the second-order cybernetics that has been conceived in close relationship with art and design from the late 60s onwards. (shrink)

Automated reasoning about uncertain knowledge has many applications. One difficulty when developing such systems is the lack of a completely satisfactory integration of logic and probability. We address this problem directly. Expressive languages like higher-order logic are ideally suited for representing and reasoning about structured knowledge. Uncertain knowledge can be modeled by using graded probabilities rather than binary truth-values. The main technical problem studied in this paper is the following: Given a set of sentences, each having some probability of (...) being true, what probability should be ascribed to other (query) sentences? A natural wish-list, among others, is that the probability distribution (i) is consistent with the knowledge base, (ii) allows for a consistent inference procedure and in particular (iii) reduces to deductive logic in the limit of probabilities being 0 and 1, (iv) allows (Bayesian) inductive reasoning and (v) learning in the limit and in particular (vi) allows confirmation of universally quantified hypotheses/sentences. We translate this wish-list into technical requirements for a prior probability and show that probabilities satisfying all our criteria exist. We also give explicit constructions and several general characterizations of probabilities that satisfy some or all of the criteria and various (counter) examples. We also derive necessary and sufficient conditions for extending beliefs about finitely many sentences to suitable probabilities over all sentences, and in particular least dogmatic or least biased ones. We conclude with a brief outlook on how the developed theory might be used and approximated in autonomous reasoning agents. Our theory is a step towards a globally consistent and empirically satisfactory unification of probability and logic. (shrink)

In order to grasp the true ethical meaning of Foucault's aesthetics of existence, I begin by explaining in what sense he was an anti-normativist, arguing that the most important thing about the "final" Foucault is his strong emphasis on the idea of human freedom. I go on with a brief discussion about Foucault's sources of inspiration and a criticism of Rorty's kindred plea for "aesthetic life". I strongly reject the interpretation of Foucault's aesthetics of existence in terms of (...) narcissistic individualism, arguing, on the contrary, that it has a definite communitarian dimension. I also claim that it is rooted in the Socratic and Stoic understanding of "care of the self," at the same time allowing new challenging developments fitted for our "post-duty" historical age, by way of analogy with the process of artistic making. I conclude with some short answers to a few questions regarding the status of this aesthetics of living. (shrink)

According to Russellianism (or Millianism), the two sentences ‘Ralph believes George Eliot is a novelist’ and ‘Ralph believes Mary Ann Evans is a novelist’ cannot diverge in truth-value, since they express the same proposition. The problem for the Russellian (or Millian) is that a puzzle of Kaplan’s seems to show that they can diverge in truth-value and that therefore, since the Russellian holds that they express the same proposition, the Russellian view is contradictory. I argue that the standard Russellian appeal (...) to “ways of thinking” or “propositional guises” is not necessary to solve the puzzle. Rather than this retrograde concession to Fregeanism, appeal should be made to second-order belief. The puzzle is solved, and the contradiction avoided, by maintaining that both sentences are indeed true in addition to the sentence ‘Ralph (mistakenly) believes that he does not believe Mary Ann Evans/George Eliot is a novelist’. (shrink)

In order to establish that judgments about practical reasons can be objective, it is necessary to show that the applicable standards provide an adequate account of truth and error. This in turn requires that these standards yield an extensive set of substantive, publicly accessible judgments that are presumptively true. This output requirement is not satisfied by the standards of universalizability, consistency, coherence, and caution alone. But it is satisfied if we supplement them with the principle that desire is (...) a source of minimal reasons. This principle is justified despite currently fashionable arguments against the claims of desire. (shrink)

Intuitionistic logic provides an elegant solution to the Sorites Paradox. Its acceptance has been hampered by two factors. First, the lack of an accepted semantics for languages containing vague terms has led even philosophers sympathetic to intuitionism to complain that no explanation has been given of why intuitionistic logic is the correct logic for such languages. Second, switching from classical to intuitionistic logic, while it may help with the Sorites, does not appear to offer any advantages when dealing with the (...) so-called paradoxes of higher-order vagueness. We offer a proposal that makes strides on both issues. We argue that the intuitionist’s characteristic rejection of any third alethic value alongside true and false is best elaborated by taking the normal modal system S4M to be the sentential logic of the operator ‘it is clearly the case that’. S4M opens the way to an account of higher-order vagueness which avoids the paradoxes that have been thought to infect the notion. S4M is one of the modal counterparts of the intuitionistic sentential calculus and we use this fact to explain why IPC is the correct sentential logic to use when reasoning with vague statements. We also show that our key results go through in an intuitionistic version of S4M. Finally, we deploy our analysis to reply to Timothy Williamson’s objections to intuitionistic treatments of vagueness. (shrink)

It is often said that some kind of peripheral (or inattentional) conscious awareness accompanies our focal (attentional) consciousness. I agree that this is often the case, but clarity is needed on several fronts. In this paper, I lay out four distinct theses on peripheral awareness and show that three of them are true. However, I then argue that a fourth thesis, commonly associated with the so-called "self-representational approach to consciousness," is false. The claim here is that we have outer (...) focal consciousness accompanied often (or even always) by inner peripheral (self-)awareness. My criticisms stem from both methodological and phenomenological considerations. In doing so, I offer a diagnosis as to why the fourth thesis has seemed true to so many and also show how the so-called "transparency of experience," frequently invoked by representationalists, is importantly relevant to my diagnosis. Finally, I respond to several objections and to further attempts to show that thesis four is true. What emerges is that if one wishes to hold that some form of self-awareness accompanies all outer-directed conscious states, one is better off holding that such self-awareness is itself unconscious, as is held for example by standard higher-order theories of consciousness. (shrink)

It is often assumed that, except perhaps in a few rare cases, people with addiction can be aptly held responsible for having acquired the condition. In this chapter, I consider the argument that supports this view and draw attention to a number of challenges that can be raised against it. Assuming that early decisions to use drugs were made in possession of normal-range psychological capacities, I consider the key question of whether drug users who later became addicted should have known (...) that addiction was a likely outcome of their decisions to use drugs in a way that makes them blameworthy for their lack of foresight. I focus on three different points of contention surrounding this claim: how likely the outcome to be predicted was, how tolerable risk should be weighed against the expected value of decisions to use, and how reliable the relevant predictive abilities of the average person are. Once we consider in some detail what would have to be true in order for someone to be aptly held responsible for becoming addicted, the prospects for making a convincing case to that effect look, I argue, somewhat more uncertain than they might at first appear. (shrink)

Crispin Wright has articulated and defended the view that by incorporating non-evidential entitlements into our theory of knowledge, we can achieve a satisfactory reply to key skeptical challenges. Crucial to this view is the thesis that regions of thought are underpinned by ‘cornerstone’ propositions— propositions for which warrant is antecedently required in order for ordinary beliefs in that region to be supported by experiential evidence. Critics have noted that because cornerstone propositions are entailed by ordinary propositions, Closure delivers two (...) unwelcome results: (i) one can acquire evidential justification for cornerstones via deduction (alchemy); and (ii) the epistemic risk involved in accepting cornerstone propositions impugns the evidential justification we are supposed to have for ordinary propositions (leaching). It is argued here that leaching has been misdiagnosed by Wright and his critics as relying essentially on a Closure principle. Instead, it relies on a Counter-Closure-style principle. Once this point is recognized , Wright’s own solution to the leaching problem becomes unsatisfactory. However, a guiding maxim from the extant literature for demarcating true from false Counter-Closure-style principles can be usefully applied to identify a successful resolution to the leaching worry on Wright’s behalf. (shrink)

According to conciliatory views about the epistemology of disagreement, when epistemic peers have conflicting doxastic attitudes toward a proposition and fully disclose to one another the reasons for their attitudes toward that proposition (and neither has independent reason to believe the other to be mistaken), each peer should always change his attitude toward that proposition to one that is closer to the attitudes of those peers with which there is disagreement. According to pure higher-order evidence views, higher-order evidence (...) for a proposition always suffices to determine the proper rational response to disagreement about that proposition within a group of epistemic peers. Using an analogue of Arrow's Impossibility Theorem, I shall argue that no conciliatory and pure higher-order evidence view about the epistemology of disagreement can provide a true and general answer to the question of what disagreeing epistemic peers should do after fully disclosing to each other the (first-order) reasons for their conflicting doxastic attitudes. (shrink)

Contrary to common misconceptions, today's logic is not devoid of existential import: the universalized conditional ∀ x [S→ P] implies its corresponding existentialized conjunction ∃ x [S & P], not in all cases, but in some. We characterize the proexamples by proving the Existential-Import Equivalence: The antecedent S of the universalized conditional alone determines whether the universalized conditional has existential import, i.e. whether it implies its corresponding existentialized conjunction.A predicate is an open formula having only x free. An existential-import predicate (...) Q is one whose existentialization, ∃ x Q, is logically true; otherwise, Q is existential-import-free or simply import-free.How abundant or widespread is existential import? How abundant or widespread are existential-import predicates in themselves or in comparison to import-free predicates? We show that existential-import predicates are quite abundant, and no less so than import-free predicates. Existential.. (shrink)