True-to-Hume laws and the open-future (or Hypertemporal Humeanism)

Take open-future Humeanism to comprise the following four tenets: (T1) that truth supervenes on a mosaic of local particular matters of fact; (T2) that there are no necessary connections between distinct existences; (T3) that there is a dynamic present moment; and (T4) that there are no future facts; that is, contingent propositions about the future obtain truth values only when their referents are actualised. Prima facie this is a deeply problematic metaphysic for the Humean, since given that the widely accepted Humean conception takes all truths (inclusive of nomological truths) to supervene on an omnitemporal mosaic of local particular matters of fact, if there are no future facts, then the Humean can neither provide laws of nature, nor justify many everyday inductive inferences. However, I argue that this eternalist metaphysic is in tension with at least one of Hume’s central metaphysical claims concerning causation, e.g. that causal regularities may cease to hold at any time. In this paper I propose and defend one possible open-future Humean metaphysic which admits of “true-to-Hume” causal and nomological facts. Furthermore, although I am happy to concede that induction is problematic for the open-future Humean, I demonstrate that it poses no greater threat to the open-future conception than it does to the popular Lewisian conception of natural law.     

What the Humean Should Say About Entanglement

Tim Maudlin has influentially argued that Humeanism about laws of nature stands in conflict with quantum mechanics. Specifically Humeanism implies the principle Separability: the complete physical state of a world is determined by the intrinsic physical state of each space‐time point. Maudlin argues Separability is violated by the entangled states posited by QM. We argue that Maudlin only establishes that a stronger principle, which we call Strong Separability, is in tension with QM. Separability is not in tension with QM. Moreover, while the Humean requires Separability to capture the core tenets of her view, there's no Humean‐specific motivation for accepting Strong Separability. We go on to give a Humean account of entangled states which satisfies Separability. The core idea is that certain quantum states depend upon the Humean mosaic in much the same way as the laws do. In fact, we offer a variant of the Best System account on which the systemization procedure that generates the laws also serves to ground these states. We show how this account works by applying it to the example of Bohmian Mechanics. The 3N‐dimensional configuration space, the world particle in it and the wave function on it are part of the best system of the Humean mosaic, which consists of N particles moving in 3‐dimensional space. We argue that this account is superior to the Humean account of Bohmian Mechanics defended by Loewer and Albert, which takes the 3N‐dimensional space, and its inhabitants, as fundamental.     

Briggs on antirealist accounts of scientific law

Rachel Briggs’ critique of “antirealist” accounts of scientific law— including my own perspectivalist best-system account—is part of a project meant to show that Humean conceptions of scientific law are more problematic than has been commonly realized. Indeed, her argument provides a new challenge to the Humean, a thoroughly epistemic version of David Lewis’ “big, bad bug” for Humeanism. Still, I will argue, the antirealist (perspectivalist and expressivist) accounts she criticizes have the resources to withstand the challenge and come out stronger for it. Attention to epistemic possibilities, I argue, shows a number of advantages to a perspectivalist account of scientific law.     

There is no measurement problem for Humeans

The measurement problem concerns an apparent conflict between the two fundamental principles of quantum mechanics, namely the Schrödinger equation and the measurement postulate. These principles describe inconsistent behavior for quantum systems in so-called “measurement contexts.” Many theorists have thought that the measurement problem can only be resolved by proposing a mechanistic explanation of (genuine or apparent) wavefunction collapse that avoids explicit reference to “measurement.” However, I argue here that the measurement problem dissolves if we accept Humeanism about laws of nature. On a Humean metaphysics, there is no conflict between the two principles, nor is there any inherent problem with the concept of “measurement” figuring into the account of collapse.     

La Bohume

This paper critically assesses whether quantum entanglement can be made compatible with Humean supervenience. After reviewing the prima facie tension between entanglement and Humeanism, I outline a recently-proposed Humean response, and argue that it is subject to two problems: one concerning the determinacy of quantities, and one concerning its relationship to scientific practice.

     

Is the Humean defeated by induction?

Many necessitarians about cause and law (Armstrong, What is a law of nature. Cambridge University Press, Cambridge, 1983; Mumford, Laws in nature. Routledge Studies in Twentieth-Century Philosophy. Routledge, Abingdon, 2004; Bird, Nature’s metaphysics: Laws and properties. Oxford University Press, Oxford, 2007) have argued that Humeans are unable to justify their inductive inferences, as Humean laws are nothing but the sum of their instances. In this paper I argue against these necessitarian claims. I show that Armstrong is committed to the explanatory value of Humean laws (in the form of universally quantified statements), and that contra Armstrong, brute regularities often do have genuine explanatory value. I finish with a Humean attempt at a probabilistic justification of induction, but this fails due to its assumption that the proportionality syllogism is justified. Although this attempt fails, I nonetheless show that the Humean is at least as justified in reasoning inductively as Armstrong.     

Laws,the Inference Problem,and Uninstantiated Universals

The difficulties facing Humean regularity accounts of laws have led some philosophers to a theory that takes laws to be necessitation relations between universals. In this paper I evaluate David Armstrong's version of this theory by considering two of its key elements: its solution to the so‐called “Inference Problem” and its denial of uninstantiated universals. After considering some potential problems with each of these elements on their own, I argue that Armstrong's solution to the Inference Problem and his denial of uninstantiated universals are not two independent aspects of his view. His solution to the Inference Problem depends upon his denial of uninstantiated universals.     

A Defense of Humeanism from Nagel's Persimmon

This paper defends Humeanism: the view that an agent has a reason for an intentional action if and only if it fulfills, or is a means to fulfilling, a current desire of that agent. Thomas Nagel presents an example involving a short-lived desire for eating a persimmon tomorrow. He claims that, contrary to Humeanism, this example is a clear case of irrationality. Furthermore, the Humean cannot simply dismiss all current desires with future objects, because desires of this sort are crucial to the Humean account of prudence. I respond that, correctly understood, Humeanism can simultaneously account for prudent conduct and other conduct motivated by present desires with future objects.     

On the Inadmissibility of Some Historical Information

I argue—from a Humean perspective—for the falsity of what I call the “Admissibility of Historical Information Thesis” (AHIT). According to the AHIT, propositions that describe past events are always admissible with respect to propositions that describe future events. I first demonstrate that this thesis has some counter‐intuitive implications and argue that a Humean can explain the intuitive attractiveness of the AHIT by arguing that it results from a wrong understanding of the concept of chance. I then demonstrate how a Humean “best system” analysis of chance predicts the existence of inadmissible historical information and discuss the implications of this conclusion to the debate between Humeans and non‐Humeans.     

Minimal Anti-Humeanism

There is a tension in our theorizing about laws of nature: our practice of using and reasoning with laws of nature suggests that laws are universal generalizations, but if laws are universal generalizations then we face the problem of explanatory circularity. In this paper I elucidate this tension and show how it motivates a view of laws that I call Minimal Anti-Humeanism. This view says that the laws are the universal generalizations that are not grounded in their instances. I argue that this view has a variety of advantages that could make it attractive to people with both Humean and anti-Humean inclinations.     

BIRD AGAINST THE HUMEANS

Debate between Humean contingentists and anti-Humean necessitarians in the philosophy of science is ongoing. One of the most important contemporary anti-Humeans is Alexander Bird. Bird calls the particular version of Humeanism he is opposed to 'categoricalism'. In his paper (2005) and in Chapter 4 of his book (2007) Bird argues against categoricalism about properties and laws. His arguments against categoricalism about properties are intended to support the necessitarian position he calls dispositional monism. His arguments against categoricalism about laws are intended to refute the contingent regularity view of laws (even in its sophisticated Lewisean version) and the nomic necessitation view of Armstrong (which involves a contingent necessitation relation). The general position Bird defends is that properties are necessarily related to the dispositions they bestow on their bearers and laws are necessary truths. I consider two of Bird's arguments against categoricalism about properties, and one of his arguments against the regularity view of laws. Maybe other arguments against categoricalism are persuasive. These, I submit, are not.     

The Growing-Block: just one thing after another?

In this article, we consider two independently appealing theories—the Growing-Block view and Humean Supervenience—and argue that at least one is false. The Growing-Block view is a theory about the nature of time. It says that (a) past and present things exist, while future things do not, and (b) the passage of time consists in new things coming into existence. Humean Supervenience is a theory about the nature of entities like laws, nomological possibility, counterfactuals, dispositions, causation, and chance. It says that none of these entities are fundamental, since if they were, this would entail the existence of irreducible necessary connections between matters of fact. Instead, these entities supervene on a fundamental, non-nomological ‘Humean mosaic’ of property instances at spacetime points. We will further explain and motivate the Growing-Block view and Humean Supervenience in Sects. 2 and 3, but first, we turn to our master argument.     

ON WHAT THERE IS

Abstract: This paper programmatically outlines a case for “nominalism”. If brown and colored are so related logically that being colored is nothing over and above being brown, then whatever “exists”other than concreta is nothing over and above concreta. Possibilities of rain and “universals” like the shape, circularity (= the logical possibility of being so shaped), lack “existence” in another sense. (“There are things that don't exist” shows that ‘there are’ is used even more broadly than ‘there exist’.) The univocity of ‘exist’ is disproved by “A prime number between 6 and 10 exists” being analytic despite the invalidity of ontological arguments.     

The Explanatory Ambitions of Moral Principles

Moral properties are explained by other properties. And moral principles tell us about moral properties. How are these two ideas related? In particular, is the truth of a given moral principle part of what explains why a given action has a given moral property? I argue “No.” If moral principles are merely concerned with the extension of moral properties across all possible worlds, then they cannot be partial explainers of facts about the instantiation of those properties, since in general necessitation does not suffice for explanation. And if moral principles are themselves about what explains the moral properties under their purview, then by their own lights they are not needed in order to explain those moral properties’ instantiation—unless, that is, the principles exhibit an objectionable form of metaphysical circularity. So moral principles cannot explain why individual actions have moral properties. Nor, I also argue, can they explain why certain other factors explain why those actions have the moral properties that they do, or in some other way govern or mediate such first‐order explanations of particular moral facts. When it comes to the explanation of an individual action's specific moral features, moral principles are explanatorily idle.     

Scientific Representation: Paradoxes of Perspective

David Lewis is a natural target for those who believe that findings in quantum physics threaten the tenability of traditional metaphysical reductionism. Such philosophers point to allegedly holistic entities they take both to be the subjects of some claims of quantum mechanics and to be incompatible with Lewisian metaphysics. According to one popular argument, the non-separability argument from quantum entanglement, any realist interpretation of quantum theory is straightforwardly inconsistent with the reductive conviction that the complete physical state of the world supervenes on the intrinsic properties of and spatio-temporal relations between its point-sized constituents. Here I defend Lewis's metaphysical doctrine, and traditional reductionism more generally, against this alleged threat from quantum holism. After presenting the non-separability argument from entanglement, I show that Bohmian mechanics, an interpretation of quantum mechanics explicitly recognized as a realist one by proponents of the non-separability argument, plausibly rejects a key premise of that argument. Another holistic worry for Humeanism persists, however, the trouble being the apparently holistic character of the Bohmian pilot wave. I present a Humean strategy for addressing the holistic threat from the pilot wave by drawing on resources from the Humean best system account of laws.     

Why Is Being Nothing? An Apophatic Reading of Hegel’s Opening to the Science of Logic

The aim of this article is to analyze Hegel’s famous transition from being to nothing in the opening of the Science of Logic, to outline a variety of interpretations from commentators, and to defend what I call the “indirect apophatic interpretation” as support for the conclusion that Hegel is an ambiguously apophatic thinker. One benefit of the “indirect apophatic interpretation” is that it leads to a reassessment of Hegel’s conception of totality. The prevailing understanding of “totality” as exclusionary exhaustion, completion, and finitude has often been attributed to Hegel’s thought. But the “indirect apophatic interpretation” of the transition from being to nothing that I defend prepares the way for an alternative reading of totality in his work: not as the exhaustion of all positive content, but as the coincidence of being and nothing, as the contradiction A is -A, and as the exhaustion of form and content by way of a dialectic with the apophatic.     

The Powerlessness of Necessity

This paper concerns anti‐Humean intuitions about connections in nature. It argues for the existence of a de re link that is not necessity. Some anti‐Humeans tacitly assume that metaphysical necessity can be used for all sorts of anti‐Humean desires. Metaphysical necessity is thought to stick together whatever would be loose and separate in a Hume world, as if it were a kind of universal superglue. I argue that this is not feasible. Metaphysical necessity might connect synchronically co‐existent properties—kinds and their essential features, for example—but it is difficult to see how it could also serve as the binding force for successions of events. That is, metaphysical necessity seems not to be fit for diachronic, causal affairs in which causal laws, causation, or dispositions are involved. A different anti‐Humean connection in nature has to do that job. My arguments focus mainly on a debate which has been the battleground for Humean vs. anti‐Humean intuitions for many decades—namely, the analysis of dispositional predicates—yet I believe (but do not argue here) that the arguments generalise to causation and causal laws straightforwardly.     

Humean nomic essentialism

Humeanism – the idea that there are no necessary connections between distinct existences – and Nomic Essentialism – the idea that properties essentially play the nomic roles that they do – are two of the most important and influential positions in the metaphysics of science. Traditionally, it has been thought that these positions were incompatible competitors. We disagree. We argue that there is an attractive version of Humeanism that captures the idea that, for example, mass essentially plays the role that it actually does in the laws of nature. In this paper we consider the arguments that have lead many to conclude that Humeanism cannot be combined with Nomic Essentialism; we identify the weaknesses in these arguments; and we argue in detail that a version of Humeanism based on a variant of the Best System account of laws captures the key intuitions behind nomic essentialism.