Against Vague Existence

Philosophical Studies -     

Vague Objects Without Ontically Indeterminate Identity

The supporter of vague objects has been long challenged by the following ‘Argument from Identity’: 1) if there are vague objects, then there is ontically indeterminate identity; 2) there is no ontically indeterminate identity; therefore, 3) there are no vague objects. Some supporters of vague objects have argued that 1) is false. Noonan (Analysis 68: 174–176, 2008) grants that 1) does not hold in general, but claims that ontically indeterminate identity is indeed implied by the assumption that there are vague objects of a certain special kind (i.e. vague objects*). One can therefore formulate a ‘New Argument from Identity’: 1′) if there are vague objects*, then there is ontically indeterminate identity; 2) there is no ontically indeterminate identity; therefore, 3′) there are no vague objects*. Noonan’s strategy is to argue that premiss 1′) is inescapable, and, as a consequence, that Evans’s alleged defence of 2) is a real challenge for any supporter of vague objects. I object that a supporter of vague objects who grants the validity of Evans’s argument allegedly in favour of 2) should reject premiss 1′). The threat of the New Argument from Identity is thus avoided.     

Against the Vagueness Argument

In this paper I offer a counterexample to the so called vagueness argument against restricted composition. This will be done in the lines of a recent suggestion by Trenton Merricks, namely by challenging the claim that there cannot be a sharp cut-off point in a composition sequence. It will be suggested that causal powers which emerge when composition occurs can serve as an indicator of such sharp cut-off points. The main example will be the case of a heap. It seems that heaps might provide a very plausible counterexample to the vagueness argument if we accept the idea that four grains of sand is the least number required to compose a heap—the case has been supported by W. D. Hart. My purpose here is not to put forward a new theory of composition, I only wish to refute the vagueness argument and point out that we should be wary of arguments of its form.

The Coherence Argument Against Conditionalization

I re-examine Coherence Arguments (Dutch Book Arguments, No Arbitrage Arguments) for diachronic constraints on Bayesian reasoning. I suggest to replace the usual game–theoretic coherence condition with a new decision–theoretic condition ('Diachronic Sure Thing Principle'). The new condition meets a large part of the standard objections against the Coherence Argument and frees it, in particular, from a commitment to additive utilities. It also facilitates the proof of the Converse Dutch Book Theorem. I first apply the improved Coherence Argument to van Fraassen's (1984) Reflection principle. I then point out the failure of a Coherence Argument that is intended to support Conditionalization as a naive, universal, update rule. I also point out that Reflection is incompatible with the universal use of Conditionalization thus interpreted. The Coherence Argument therefore defeats the naive view on Bayesian learning that it was originally designed to justify. This revised version was published online in August 2006 with corrections to the Cover Date.     

The Empirical Argument Against Virtue

The virtues are under fire. Several decades’ worth of social psychological findings establish a correlation between human behavior and the situation moral agents inhabit, from which a cadre of moral philosophers concludes that most moral agents lack the virtues. Mark Alfano and Christian Miller introduce novel versions of this argument, but they are subject to a fatal dilemma. Alfano and Miller wrongly assume that their requirements for virtue apply universally to moral agents, who vary radically in their psychological, physiological, and personal situations; I call this the ‘content problem.’ More troubling, however, the content problem leads to what I call the ‘structural problem:’ Alfano and Miller each structure their argument against the virtues as a modus tollens argument and, owing to the breadth of the content problem, each must constrain their argument with a ceteris paribus clause. But the ceteris paribus clause precludes each argument’s validity. More important, however, the resulting conception of virtue implicitly endorsed by Alfano and Miller holds that virtues are idealized models; but since idealized models do not even purport accurately to describe (much of) the world, neither novel version of EAV gains any empirical traction against the virtues. The upshot is an old story whose moral has yet, within the empirical study of the virtues, adequately to be internalized: it is imperative that the empirical observation of character traits proceed via longitudinal studies.     

A Cantorian Argument Against Infinitesimals

In 1887 Georg Cantor gave an influential but cryptic proof of theimpossibility of infinitesimals. I first give a reconstruction ofCantor's argument which relies mainly on traditional assumptions fromEuclidean geometry, together with elementary results of Cantor's ownset theory. I then apply the reconstructed argument to theinfinitesimals of Abraham Robinson's nonstandard analysis. Thisbrings out the importance for the argument of an assumption I call theChain Thesis. Doubts about the Chain Thesis are seen to render thereconstructed argument inconclusive as an attack on the infinitelysmall.     

The Paraphrase Argument Against Collective Actions

This paper is about the status of collective actions. According to one view, collective actions metaphysically reduce to individual actions because sentences about collective actions are merely a shorthand for sentences about individual actions. I reconstruct an argument for this view and show via counterexamples that it is not sound. The argument relies on a paraphrase procedure to unpack alleged shorthand sentences about collective actions into sentences about individual actions. I argue that the best paraphrase procedure that has been put forward so far fails to produce adequate results.     

A New Argument Against Rule Consequentialism

We best understand Rule Consequentialism as a theory of pattern-based reasons, since it claims that we have reasons to perform some action because of the goodness of the pattern consisting of widespread performance of the same type of action in the same type of circumstances. Plausible forms of Rule Consequentialism are also pluralist, in the sense that, alongside pattern-based reasons, they recognise ordinary act-based reasons, based on the goodness of individual actions. However, Rule Consequentialist theories are distinguished from other pluralist theories of pattern-based reasons by implausible claims about the relative importance of act-based and pattern-based reasons in different cases. Rule Consequentialists should give up these claims. They should either embrace some other pluralist pattern-based view, or reject pattern-based reasons altogether. Note, though, that these arguments apply only to compliance-based, rather than acceptance-based, versions of Rule Consequentialism. This suggests that these two kinds of theory are more different from each other than we might previously have realised.

A Moral Argument Against Moral Realism

If what is morally right or wrong were ultimately a function of our opinions, then even such reprehensible actions as genocide and slavery would be morally right, had we approved of them. Many moral philosophers find this conclusion objectionably permissive, and to avoid it they posit a moral reality that exists independently of what anyone thinks. The notion of an independent moral reality has been subjected to meticulous metaphysical, epistemological and semantic criticism, but it is hardly ever examined from a moral point of view. In this essay I offer such a critique. I argue that the appeal to an independent moral reality as a ground for moral obligations constitutes a substantive moral mistake. However, I do not conclude from this that we must therefore embrace the opposite view that moral truths are ultimately dependent on our attitudes. Rather, I suggest that we reject both of these views and answer the classic meta-ethical question “Is what we morally ought to do ultimately a function of our actual attitudes, or determined independently of them?” with Neither.     

On an Insufficient Argument Against Sufficient Reason

In one of its versions, the principle of sufficient reason maintains that every true proposition has a sufficient reason for its truth. Recently, a number of philosophers have argued against the principle on the ground that there are propositions such as the conjunction of all truths that are 'too big' to have a sufficient reason. The task of this article is to show that such maximal propositions pose no threat to the principle. According to what is perhaps the most 'popular' version of the principle to sufficient reason (PSR), every true proposition has a sufficient reason why it is true. Peter van Inwagen formulates the principle as follows: 'for every truth, for everything that is so, there is a sufficient reason for its being true or being so.' Like many contemporary philosophers, however, he rejects the principle. My purpose here is to show that the main philosophical argument against PSR rests on a mistaken assumption. There is also a 'scientific' argument against PSR that turns on considerations of quantum indeterminacy; but that argument lies beyond the scope of this discussion.     

Metaphysics and the Future-Like-Ours Argument Against Abortion

Don Marquis’s “future-like-ours” argument against the moral permissibility of abortion is widely considered the strongest anti-abortion argument in the philosophical literature. In this paper, I address the issue of whether the argument relies upon controversial metaphysical premises. It is widely thought that future-like-ours argument indeed relies upon controversial metaphysics, in that it must reject the psychological theory of personal identity. I argue that that thought is mistaken—the future-like-ours argument does not depend upon the rejection of such a theory. I suggest, however, that given a widely-accepted view about contraception and abstinence, the argument is committed to contentious metaphysics after all, as it relies upon a highly controversial assumption about mereology. This commitment is not only relevant for those who are inclined to endorse the argument but reject the mereological view in question, but in addition entails dialectical and epistemological liabilities for the argument, which on some views will be fatal to the argument’s overall success.     

Improving the Metaphysical Argument Against Free Will

Abstract

Galen Strawson and Saul Smilansky have offered a well-known argument that free will does not exist because the control involved is so robust that it would require influence over an infinite series of prior decisions. (Strawson 1986, 1994, 2002, Smilansky 2000, 2002) Unfortunately, while this metaphysical argument has attracted widespread attention, it has garnered few adherents. Thus, in order to improve the metaphysical argument against free will, I offer a new interpretation of the argument, its fundamental principle, and its relationship to incompatibilism. I demonstrate that the central principle of the argument is just as defensible as the central principle of one of the major arguments for incompatibilism (namely, Robert Kane's argument from ‘ultimate responsibility’ in Kane 1996). Therefore, the metapysical argument against free will deserves much more respect than it currently receives.     

The Thesis of Vague Objects and Unger's Problem of the Many

Abstract

Peter Unger argues that his puzzle of the problem of the many leaves us with having to accept either countless embedded objects of the same kind or a Parmenidean rejection of distinct entities. This dilemma can be avoided if objects truly have vague boundaries. It is metaphysically impossible for an entity with a vague boundary to be embedded within an entity of the same kind. A cloud's parts (that is, cloud stuff) cannot be clearly embedded within the vague boundary region of another cloud, for the latter region is defined as possessing neither cloud-stuff nor non-cloud-stuff. Likewise, there cannot be a cloud with a vague boundary embedded in the middle of another cloud because there would then have to be a population of water droplets dense enough to compose part of the larger cloud which was nevertheless insufficient in density to compose part of the embedded cloud.     

The Anthropic Argument Against the Existence of God

Sophia - If God is morally perfect then He must perform the morally best actions, but creating humans is not the morally best action. If this line of reasoning can be maintained then the mere fact...     

The Causal Argument Against Natural Class Trope Nominalism

In this paper, I consider an objection to ``natural class'trope nominalism, the view that a trope's nature isdetermined by its membership in a natural class of tropes.The objection is that natural class trope nominalismis inconsistent with causes' being efficacious invirtue of having tropes of a certain type. I arguethat if natural class trope nominalism is combinedwith property counterpart theory, then this objectioncan be rebutted.     

Lowe's Argument Against the Psychoneural Token Identity Thesis

E. J. Lowe argues that the mental event token cannot be identical to the complex neural event token for they have different counterfactual properties. If the mental event had not occurred, the behavior would not have ensued, while if the neural event had not occurred, the behavior would have ensued albeit slightly differently. Lowe's argument for the neural counterfactual relies on standard possible world semantics, whose evaluation of such counterfactuals is problematic. His argument for the mental counterfactual relies on a premise that is plausibly false. My arguments support other counterfactuals, which are consistent with identity theories.