Why Truthmaking Is Not a Case of Grounding

Truthmaker theorists often express their core commitment by saying that truth is grounded in being, and grounding theorists often take truthmaking to be a paradigm case of grounding. But I will argue that truthmaking is not a case of grounding. What is crucial for understanding truthmaking is not grounding but rather meaning (in a broad sense including reference). Truth is still constrained by how things are, so even if (so-called) truthmakers don't play a role in grounding truths, the methodological program of truthmaker theory survives. Here I lay out my understanding of truth and truthmaking, and distinguish two conceptions of grounding. I argue that truthmaking is not plausibly seen as a case of grounding on either conception. I argue further that treating truthmaking as grounding threatens to violate a plausible irreflexivity principle, and makes trouble for the view that grounding is transitive. I then suggest that there is no genuine relation of truthmaking (which there would have to be if it were a true case of grounding). Finally, I show how the core insights of truthmaker theory are preserved by the understanding of truthmaking that I favor.     

Three Paradigms of Scientific Realism: A Truthmaking Account

This paper investigates the nature of scientific realism. I begin by considering the anomalous fact that Bas van Fraassen's account of scientific realism is strikingly similar to Arthur Fine's account of scientific non-realism. To resolve this puzzle, I demonstrate how the two theorists understand the nature of truth and its connection to ontology, and how that informs their conception of the realism debate. I then argue that the debate is much better captured by the theory of truthmaking, and not by any particular theory of truth. To be a scientific realist is to adopt a realism-relevant account of what makes true the scientific theories one accepts. The truthmaking approach restores realism's metaphysical core—distancing itself from linguistic conceptions of the debate—and thereby offers a better characterization of what is at stake in the question of scientific realism.     

Truthmaking and Grounding

Abstract

This paper is concerned with the relation between two important metaphysical notions, ‘truthmaking’ and ‘grounding’. I begin by considering various ways in which truthmaking could be explicated in terms of grounding, noting both strengths and weaknesses of these analyses. I go on to articulate a problem for any attempt to analyze truthmaking in terms of a generic and primitive notion of grounding based on differences we find among examples of grounding. Finally, I outline a more complex view of how truthmaking and grounding could relate. On the view explored, truthmaking is a species of grounding differentiated from other species of grounding by the unique form of dependence it involves.     

A TRUTHMAKING ACCOUNT OF REALISM AND ANTI‐REALISM

Realism and anti‐realism about a domain of thought are metaphysical theses that involve the natures of the truthmakers in that domain and the truthmaking relation that is operant in the domain. Truthmaker theory is not exclusive territory for realists: anti‐realist views are also best understood in terms of how they understand truthmakers and truthmaking. In particular, I explore the possibility of projectivist truthmaking, and show how it makes sense of quasi‐realism. In addition to critically examining some extant accounts of the relationship between realism and truthmaking, I offer an account that best captures the nature of the various realism debates.     

Truthmakers and the direct argument

The truthmaker literature has recently come to the consensus that the logic of truthmaking is distinct from classical propositional logic. This development has huge implications for the free will literature. Since free will and moral responsibility are primarily ontological concerns (and not semantic concerns) the logic of truthmaking ought to be central to the free will debate. I shall demonstrate that counterexamples to transfer principles employed in the direct argument occur precisely where a plausible logic of truthmaking diverges from classical logic. Further, restricted transfer principles (like the ones employed by McKenna, Stump, and Warfield) are as problematic as the original formulation of the direct argument.     

I—Relations and Truthmaking

The metaphysics of relations (unlike their logic) is still in its infancy. We use the idea of truthmaking to gain purchase on this metaphysics. Assuming a modest supervenience conception of truthmaking, where true relational predications require multiply dependent truthmakers, these are indispensable relations (relational tropes). Though some such relations are required, none are needed for internal relatedness, nor for several other kinds of relational predication. Discerning the metaphysically basic kinds of relations is fraught with uncertainties, but must be tackled if progress is to be made.     

Can Truthmaker Theorists Claim Ontological Free Lunches?

Truthmaker theorists hold that propositions about higher‐level entities (e.g. the proposition that there is a heap of sand) are often made true by lower‐level entities (e.g. by facts about the configuration of fundamental particles). This generates a problem: what should we say about these higher‐level entities? On the one hand, they must exist (since there are true propositions about them), on the other hand, it seems that they are completely superfluous and should be banished for reasons of ontological parsimony. Some truthmaker theorists—most prominently David Armstrong—have tried to solve this puzzle by arguing that these entities are ‘an ontological free lunch’, i.e. real existents that are still ‘no addition of being’. This answer is prima facie attractive, but I argue in this paper that the standard approaches to truthmaking—modal theories and grounding theories—are unable to vindicate the doctrine of the ontological free lunch, and thus fail to solve the problem of higher‐level entities. Fortunately, there is a non‐standard account of truthmaking available, the reductive explanation account, which succeeds where the standard approaches fail.     

Truthmakers: a tale of two explanatory projects

Truthmakers are supposed to explain the truth of propositions, but it is unclear what kind of explanation truthmakers can provide. In this paper, I argue that ‘truthmaker explanations’ conflate two different explanatory projects. The first project is essentially concerned with truth, while the second project is concerned with reductive explanation. It is the latter project, I maintain, which is really central to truthmaking theory. On this basis, a general account of truthmaking can be formulated, which, when combined with a specific theory of reduction (the ‘conceptual entailment approach’), yields a new analysis of truthmaking. This analysis is intuitively appealing and avoids the problem of necessary truths, which poses a serious obstacle for standard accounts.     

'The World is the Totality of Things, Not of Facts': A Strawsonian Reply to Searle

John R. Searle (1995; 1998, Ch. 9) claims that P.F. Strawson's well known objections to correspondence theories of truth (Strawson 1950) can be side-stepped, if we regard the correspondence theorist's facts as 'conditions in the world' (1998, p. 392) rather than as complex objects. In response, I claim both that Searle's notion of a 'condition in the world' is obscure, and that such conditions cannot be the facts of a correspondence theorist on account of their being unsuited for truthmaking.
The failure of Searle's attempt to come up with a correspondence theory which evades Strawson's objections does not indicate that we should seek to formulate a correspondence theory in some other way. I argue that that the correspondence theorists's truthmaker axiom is improperly motivated, and, in the light of this, suggest that facts be treated as true propositions rather than as items which make propositions true. The article ends with a defence of this position against two recent objections.     

Truthmaker Theory without Truthmakers

Truthmaking without truthmakers (TWT, for short) is the thesis that although every true proposition is made true by reality, there need not be particular entities (like facts, states of affairs, or tropes) that make these propositions true. The first substantial part of this paper (section 2) is devoted to developing a particular version of TWT and at the same time defending TWT in general from arguments against it that have been advanced by orthodox truthmaker theorists. In the second part of the paper (section 3) I argue that talk about truthmakers within the theory can be understood as metaphoric and as conveying valuable information about something other than the supposed truthmakers: about truthmaking. The aim of this paper is therefore twofold. On the one hand, I intend to present the view on truthmaking, a version of TWT, that I find most plausible in the light of the arguments for and against truthmaker theory. On the other hand, I argue that friends of TWT have good reason to adopt a figuralist approach to truthmaker theory, rather than rejecting it outright.     

Truthmaking and Fundamentality

I apply the notion of truthmaking to the topic of fundamentality by articulating a truthmaker theory of fundamentality according to which some truths are truth‐grounded in certain entities while the ones that don't stand in a metaphysical‐semantic relation to the truths that do. I motivate this view by critically discussing two problems with Ross Cameron's truthmaker theory of fundamentality. I then defend this view against Theodore Sider's objection that the truthmaking approach to fundamentality violates the purity constraint. Truthmaker theorists can have a trouble‐free theory of fundamentality.     

Truthmaking, metaethics, and creeping minimalism

Creeping minimalism threatens to cloud the distinction between realist and anti-realist metaethical views. When anti-realist views equip themselves with minimalist theories of truth and other semantic notions, they are able to take on more and more of the doctrines of realism (such as the existence of moral truths, facts, and beliefs). But then they start to look suspiciously like realist views. I suggest that creeping minimalism is a problem only if moral realism is understood primarily as a semantic doctrine. I argue that moral realism is better understood instead as a metaphysical doctrine. As a result, we can usefully regiment the metaethical debate into one about moral truthmakers: In virtue of what are moral judgments true? I show how the notion of truthmaking has been simmering just below the surface of the metaethical debate, and how it reveals one metaethical view (quasi-realism) to be a stronger contender than the others.     

Tensed Supervenience: A No‐Go for Presentism

Recent attempts to resolve the truthmaker objection to presentism employ a fundamentally tensed account of the relationship between truth and being. On this view, the truth of a proposition concerning the past supervenes on how things are, in the present, along with how things were, in the past. This tensed approach to truthmaking arises in response to pressure placed on presentists to abandon the standard response to the truthmaker objection, whereby one invokes presently existing entities as the supervenience base for the truth of past‐directed propositions. In this paper, I argue that a fundamentally tensed approach to truthmaking is implausible because it requires the existence of cross‐temporal supervenience relations, which are anathema to presentism.     

No Case Against Disjunctive Properties

Philosophia - Meinertsen has recently put forward three arguments against disjunctive properties: the arguments from truthmaking, commonality, and causation. In this paper, I argue that all three...     

On what will be: reply to Westphal

Jonathan Westphal’s recent paper attempts to reconcile the view that propositions about the future can be true or false now with the idea that the future cannot now be real. I attempt to show that Westphal’s proposal is either unoriginal or unsatisfying. It is unoriginal if it is just the well-known eternalist solution. It is unsatisfying if it is instead making use of a peculiar, tensed truthmaking principle.

The Conflation of Moral and Epistemic Virtue

Abstract: Accounts of virtue suffer a conflation problem when they appear unable to preserve intuitive distinctions between types of virtue. In this essay I argue that a number of influential attempts to preserve the distinction between moral and epistemic virtues fail, on the grounds that they characterize virtuous traits in terms of ‘characteristic motivation’. I claim that this does not distinguish virtuous traits at the level of value‐conferring quality, and I propose that the best alternative is to distinguish them at the level of good produced. It follows from this that a consequentialist account is best placed to avoid a conflation of moral and epistemic virtue.     

Stopping points: ‘I’, immunity and the real guarantee

Abstract

The aim of the paper is to bring out exactly what makes first-personal (and more generally indexical and demonstrative) contents special, by showing that they perform a distinctive cognitive function. Namely, they are stopping points of inquiry. First, I articulate this idea and then I use it to clear the ground from a troublesome conflation. That is, the conflation of this particular function all first-person thoughts have with the property of immunity to error through misidentification, which only some I-thoughts enjoy. Afterward, I show the implications of this idea for a theory of first-person content and of immunity to error though misidentification. I then make some comparisons with Pryor’s notion of wh-misidentification and immunity thereof and with Cappelen and Dever’s position on immunity to error through misidentification and show why they are defective.     

Presentism and the grounding of truth

Many philosophers believe that truth is grounded: True propositions depend for their truth on the world. Some philosophers believe that truth??s grounding has implications for our ontology of time. If truth is grounded, then truth supervenes on being. But if truth supervenes on being, then presentism is false since, on presentism, e.g., that there were dinosaurs fails to supervene on the whole of being plus the instantiation pattern of properties and relations. Call this the grounding argument against presentism. Many presentists claim that the grounding argument fails because, despite appearances, supervenience is compatible with presentism. In this paper, I claim that the grounding argument fails because, despite appearances, truth??s grounding gives the presentist no compelling reason to adopt the sort of supervenience principle at work in the grounding argument. I begin by giving two precisifications of the grounding principle: truthmaking and supervenience. In Sect.?2, I give the grounding argument against presentism. In Sect.?3, I argue that we should distinguish between eternalist and presentist notions of grounding; once this distinction is in hand, the grounding argument is undercut. In Sect.?4, I show how the presentist??s notion of grounding leads to presentist-friendly truthmaking and supervenience principles. In Sect.?5, I address some potential objections.     

Avoiding the Conflation of Moral and Intellectual Virtues

One of the most pressing challenges facing virtue theorists is the conflation problem. This problem concerns the difficulty of explaining the distinction between different types of virtue, such as the distinction between moral virtues and intellectual virtues. Julia Driver has argued that only an outcomes-based understanding of virtue can provide an adequate solution to the conflation problem. In this paper, I argue against Driver’s outcomes-based account, and propose an alternative motivations-based solution. According to this proposal, intellectual virtues can be identified by the shared motivation for cognitive contact with reality, while moral virtues are identified by appeal to the characteristic motivations of kindness and justice. I defend the proposal by demonstrating that it produces plausible verdicts concerning the virtue status of candidate moral and intellectual virtues.     

Causal grounds for negative truths

Among truthmaker theorists it is generally thought that we are not able to use the entailment principle (i.e. the principle according to which truthmaking distributes across entailment) to ground negative truths. But these theorists usually only discuss truthmakers for truth-functional complexes, thereby overlooking the fact that there are non-truth-functional complexes whose truth values are not solely determined by the truth or falsity of their atomic propositions. And once we expand the class of truths that require their own bespoke truthmakers to also include these, there is no reason to exempt negative truths from grounding. For given that truthmaking is closed under entailment and every negative truths is entailed by some non-truth-functional complex or other, any resources rich enough to ground the truth of the latter will do the same job for the former.