Possible Worlds Semantics and Fiction

The canonical version of possible worlds semantics for story prefixes is due to David Lewis. This paper reassesses Lewis's theory and draws attention to some novel problems for his account.     

Leibniz,creation and the best of all possible worlds

Leibniz argued that God would not create a world unless it was the best possible world. I defend Leibniz’s argument. I then consider whether God could refrain from creating if there were no best possible world. I argue that God, on pain of contradiction, could not refrain from creating in such a situation. I conclude that either this is the best possible world or God is not our creator.     

Causes,Conditions and Counterfactuals

The article deals with one particular problem created by the counterfactual analysis of causality à la Lewis, namely the context-sensitivity problem or, as I prefer to call it, the background condition problem. It appears that Lewis’ counterfactual definition of causality cannot distinguish between proper causes and mere causal conditions – i.e. factors necessary for the effect to occur, but commonly not seen as causally efficacious. The proposal is put forward to amend the Lewis definition with a condition, based on the notion of cotenability, which would eliminate the problem. It is shown that the corrected definition of causality leads to the transitivity of the causal relation. Possible objections to the proposed solution, involving the assumption of indeterminism and the preemption cases, are given a thorough consideration.     

Dialetheism and the Impossibility of the World

This paper first offers a standard modal extension of dialetheic logics that respect the normal semantics for negation and conjunction, in an attempt to adequately model absolutism, the thesis that there are true contradictions at metaphysically possible worlds. It is shown, however, that the modal extension has unsavoury consequences for both absolutism and dialetheism. While the logic commits the absolutist to dialetheism, it commits the dialetheist to the impossibility of the actual world. A new modal logic AV is then proposed which avoids these unsavoury consequences by invalidating the interdefinability rules for the modal operators with the use of two valuation relations. However, while using AV carries no significant cost for the absolutist, the same isn't true for the dialetheist. Although using AV allows her to avoid the consequence that the actual world is an impossible world, it does so only on the condition that the dialetheist admits that she cannot give a dialetheic solution to all self-referential semantic paradoxes. Thus, unless there are any further available modal logics that don't commit her to the impossibility of the actual world, the dialetheist is faced with a dilemma. Either admit that the actual world is an impossible world, or admit that her research programme cannot give a comprehensive solution to the self-referential paradoxes.     

Which Worlds are Possible? A Judgment Aggregation Problem

Suppose the members of a group (e.g., committee, jury, expert panel) each form a judgment on which worlds in a given set are possible, subject to the constraint that at least one world is possible but not all are. The group seeks to aggregate these individual judgments into a collective judgment, subject to the same constraint. I show that no judgment aggregation rule can solve this problem in accordance with three conditions: “unanimity,” “independence” and “non-dictatorship,” Although the result is a variant of an existing theorem on “group identification” (Kasher and Rubinstein, Logique et Analyse 160:385–395, 1997), the aggregation of judgments on which worlds are possible (or permissible, desirable, etc.) appears not to have been studied yet. The result challenges us to take a stance on which of its conditions to relax.     

Semantics for the Logic of Essence

This paper provides a possible worlds semantics for the system of the author's previous paper The Logic of Essence. The basic idea behind the semantics is that a statement should be taken to be true in virtue of the nature of certain objects just in case it is true in any possible world compatible with the nature of those objects. It is shown that a slight variant of the original system is sound and complete under the proposed semantics.     

Alien worlds,alien laws,and the Humean conceivability argument

Monism is our name for a range of views according to which the connection between dispositions and their categorical bases is intimate and necessary, or on which there are no categorical bases at all. In contrast, Dualist views hold that the connection between dispositions and their categorical bases is distant and contingent. This paper is a defence of Monism against an influential conceivability argument in favour of Dualism. The argument suggests that the apparent possibility of causal behaviour coming apart from categorical bases is best explained by Dualism. We argue that Monism can explain the apparent possibility as well, if we take metaphysically alien laws – namely, laws whose metaphysical nature is alien to the actual world – into account.     

From Modal Discourse to Possible Worlds

The possible-worlds semantics for modality says that a sentence is possibly true if it is true in some possible world. Given classical prepositional logic, one can easily prove that every consistent set of propositions can be embedded in a ‘maximal consistent set’, which in a sense represents a possible world. However the construction depends on the fact that standard modal logics are finitary, and it seems false that an infinite collection of sets of sentences each finite subset of which is intuitively ‘possible’ in natural language has the property that the whole set is possible. The argument of the paper is that the principles needed to shew that natural language possibility sentences involve quantification over worlds are analogous to those used in infinitary modal logic.     

Truth in Fiction,Impossible Worlds,and Belief Revision

We present a theory of truth in fiction that improves on Lewis's [1978] ‘Analysis 2’ in two ways. First, we expand Lewis's possible worlds apparatus by adding non-normal or impossible worlds. Second, we model truth in fiction as (make-believed) belief revision via ideas from dynamic epistemic logic. We explain the major objections raised against Lewis's original view and show that our theory overcomes them.     

Possible-Worlds Semantics for Modal Notions Conceived as Predicates

If is conceived as an operator, i.e., an expression that gives applied to a formula another formula, the expressive power of the language is severely restricted when compared to a language where is conceived as a predicate, i.e., an expression that yields a formula if it is applied to a term. This consideration favours the predicate approach. The predicate view, however, is threatened mainly by two problems: Some obvious predicate systems are inconsistent, and possible-worlds semantics for predicates of sentences has not been developed very far. By introducing possible-worlds semantics for the language of arithmetic plus the unary predicate , we tackle both problems. Given a frame <W,R> consisting of a set W of worlds and a binary relation R on W, we investigate whether we can interpret at every world in such a way that A holds at a world wW if and only if A holds at every world vW such that wRv. The arithmetical vocabulary is interpreted by the standard model at every world. Several paradoxes (like Montague's Theorem, Gödel's Second Incompleteness Theorem, McGee's Theorem on the -inconsistency of certain truth theories, etc.) show that many frames, e.g., reflexive frames, do not allow for such an interpretation. We present sufficient and necessary conditions for the existence of a suitable interpretation of at any world. Sound and complete semi-formal systems, corresponding to the modal systems K and K4, for the class of all possible-worlds models for predicates and all transitive possible-worlds models are presented. We apply our account also to nonstandard models of arithmetic and other languages than the language of arithmetic.     

The Genesis of Possible Worlds Semantics

This article traces the development of possible worlds semantics through the work of: Wittgenstein, 1913–1921; Feys, 1924; McKinsey, 1945; Carnap, 1945–1947; McKinsey, Tarski and Jónsson, 1947–1952; von Wright, 1951; Becker, 1952; Prior, 1953–1954; Montague, 1955; Meredith and Prior, 1956; Geach, 1960; Smiley, 1955–1957; Kanger, 1957; Hintikka, 1957; Guillaume, 1958; Binkley, 1958; Bayart, 1958–1959; Drake, 1959–1961; Kripke, 1958–1965.     

Shame and the virtual gaze: Supporting children's encounters in online worlds

As the virtual gaze of another becomes an increasingly prevalent feature in children's lives, this paper aims to explore some of the emotional complexities of the emerging physical/virtual landscape of children's experience. Based on an analysis of the emotion of shame, the paper explores the new challenges that children face both now and in the future in their virtual encounters and relations with others. It is argued that virtual spaces bring new dimensions to emotional experience, at times making it more difficult to realise the productive potential of shame. This is because the gaze or imagined gaze of another, as invoked through the experience of shame, occurs in conditions of uncertainty, has no boundaries and may arise at any time in the future. These insights are significant if we are to support children in building a capacity to restore the self and be resilient in these new spaces of social encounter.     

Modal Logic for Other-World Agnostics: Neutrality and Halldén Incompleteness

The logic of ‘elsewhere,’ i.e., of a sentence operator interpretable as attaching to a formula to yield a formula true at a point in a Kripke model just in case the first formula is true at all other points in the model, has been applied in settings in which the points in question represent spatial positions (explaining the use of the word ‘elsewhere’), as well as in the case in which they represent moments of time. This logic is applied here to the alethic modal case, in which the points are thought of as possible worlds, with the suggestion that its deployment clarifies aspects of a position explored by John Divers un-der the name ‘modal agnosticism.’ In particular, it makes available a logic whose Halldén incompleteness explicitly registers the agnostic element of the position – its neutrality as between modal realism and modal anti-realism.     

The phenonenological idealism controversy in light of possible worlds semantics

In the paper there is presented the semantic interpretation of idealism/realism controversy which is one of the most essential issues in Ingarden’s phenomenological project of ontology. The procedure of semantic paraphrase which is contemporary developed by Woleński, is the main interpretative tool. In the central part of the paper, there is formulated the formal theory of the semantic framework underlying idealism/realism discourse. Finally, there are formulated some notes showing that intentional conception of negation may be used for defending various idealistic positions.

Can Hardcore Actualism Validate S5?

Hardcore actualism (HA) grounds all modal truths in the concrete constituents of the actual world (see, e.g., Borghini and Williams (2008), Jacobs (2010), Vetter (2015)). I bolster HA, and elucidate the very nature of possibility (and necessity) according to HA, by considering if it can validate S5 modal logic. Interestingly, different considerations pull in different directions on this issue. To resolve the tension, we are forced to think hard about the nature of the hardcore actualist’s modal reality and how radically this departs from possible worlds orthodoxy. Once we achieve this departure, the prospects of a hardcore actualist validation of S5 look considerably brighter. This paper thus strengthens hardcore actualism by arguing that it can indeed validate S5–arguably the most popular logic of metaphysical modality–and, in the process, it elucidates the very nature of modality according to this revisionary, but very attractive, modal metaphysics.     

Gender and age-related differences in attitudes toward traffic laws and traffic violations

The study examined gender and age-related differences in drivers’ normative motives for compliance with traffic laws and in gain–loss considerations related to driving. Two age groups of male and female students, totaling 181 respondents, completed a questionnaire measuring several normative motives for compliance with traffic laws, perceived gains and danger involved in the commission of traffic violations, and the frequency of committing various driving violations. The results show that younger drivers and male drivers express a lower level of normative motivation to comply with traffic laws than do female and older drivers. The lowest level of perceived importance of traffic laws relative to other laws was found among young male drivers. The commission of traffic violations was found to be related more to the evaluation of traffic laws among men and younger drivers, compared to women and older drivers. The perceived danger involved in the commission of a driving violation, however, was found to constitute much more of a factor among women than among men before the commission of traffic violations. Perceived gains involved in the commission of violations were more strongly pronounced among older drivers than among younger drivers. Results are discussed concerning different types of attitude–behavior relationships in the context of driving.     

What in the world are the ways things might have been?

Robert Stalnaker is an actualist who holds that merely possible worlds are uninstantiated properties that might have been instantiated. Stalnaker also holds that there are no metaphysically impossible worlds: uninstantiated properties that couldn't have been instantiated. These views motivate Stalnaker's "two dimensional" account of the necessary a posteriori on which there is no single proposition that is both necessary and a posteriori. For a (metaphysically) necessary proposition is true in all (metaphysically) possible worlds. If there were necessary a posteriori propositions, that would mean that there were propositions true in all possible worlds but which could only be known to be true by acquiring empirical evidence. Consider such a purported proposition P. The role of empirical evidence for establishing P's truth would have to be to rule out worlds in which P is false. If there were no such worlds to be ruled out, we would not require evidence for P. But by hypothesis, P is necessary and so true in all metaphysically possible worlds. And on Stalnaker's view, the metaphysically possible worlds are all the worlds there are. So there can be no proposition that is true in all possible worlds, but that we require evidence to know. In this way, the motivation for Stalnaker's two dimensional account of the necessary a posteriori rests on his denying that there are metaphysically impossible Worlds. I argue that given his view of what possible worlds are, Stalnaker has no principled reason for denying that there are metaphysically impossible worlds. If I am right, this undercuts Stalnaker's motivation for his two dimensional account of the necessary a posteriori.

Spinoza and the Feeling of Freedom

We seem to have a direct experience of our freedom when we act. Many philosophers take this feeling of freedom as evidence that we possess libertarian free will. Spinoza denies that we have free will of any sort, although he admits that we nonetheless feel free. Commentators often attribute to him what I call the ‘Negative Account’ of the feeling: it results from the fact that we are conscious of our actions but ignorant of their causes. I argue that the Negative Account is flawed. The feeling of freedom also depends on a vacillation of the mind. When the mind forms too many incompatible associations, it vacillates between them. When we act, the mind vacillates back and forth between the kinds of actions that we associate with our present mental state. We then mistake this subjective vacillation for an objective feature of ourselves—namely, the power to do otherwise.