Many interpretations of Kant’s first Critique fail to appreciate the revolutionary nature of his account of knowledge and its implications for skepticism, givenness and mind-independence, because they read Kant as holding a compositional account of knowledge. I contend that the reason for this is that this account is both naturally appealing in its own right, and fits an influential reading of Kant’s Transcendental Deduction. On this reading, the Deduction aims to respond to a skeptical worry which issues from the empiricist (...) version of epistemic compositionalism and which questions the intelligibility of the claim to knowledge of our judgements. Against this, I argue that what Kant’s Deduction actually aims to address is a radicalization of this epistemic worry, which instead questions the intelligibility of the objective purport of our judgements. I contend that the compositional account is unable to respond to this more radical worry, thereby putting it into question both as a reading of Kant, and as an account of knowledge generally. To corroborate this, I provide a reading of the Deduction that overcomes epistemic compositionalism by thinking through its shortcomings in order to arrive at a more adequate successor account: the hylomorphic account of knowledge, which, I contend, is able to dissolve both the more radical and the epistemic worry. I suggest that this implies generally that the epistemic worry issuing from the compositional account is not self-contained, but must give way to Kant’s more radical worry, which I argue can only be addressed within the underappreciated framework of epistemic hylomorphism. (shrink)

Given that worlds are defined compositionally as maximally spatiotemporally interrelated sums of possible objects, or as recombinations of actual states of affairs: what of empty worlds? It seems that such theories cannot admit such worlds, for nothing cannot come from the fusion or recombination of something. This is generally supposed to rule out metaphysical nihilism, the claim that there might have been nothing. In this brief note, I argue that the two positions can be made compatible by modifying the relationship (...) between possibilities and possible worlds. (shrink)

Thomas Aquinas is often thought to present a compositionalist model of the incarnation, according to which Christ is a composite of a divine nature and a human nature, understood as concrete particulars. But he sometimes seems to hedge away from this model when insisting on the unity of Christ. I argue that if we interpret some of his texts on the assumption of straightforward compositionalism, we can construct a defence of Christ’s unity within that context. This defence involves the (...) claim that the divine unity is so great, and the relation between Christ’s two natures so unusual, that the divine unity can be transferred to the composite Christ as a “borrowed property”. (shrink)

Can sensibility, as our capacity to be sensibly presented with objects, be understood independently of the understanding, as the capacity to form judgments about those objects? It is a truism that for judgments to be empirical knowledge they must agree with what sensibility presents. Moreover, it is a familiar thought that objectivity involves absolute independence from intellectual acts. The author argues that together these thoughts motivate a common reading of Kant on which operations of sensibility are conceived as intelligible independently (...) of acts of the understanding, so that their supposed objectivity can validate judgments as empirical knowledge. He contends that there are two reasons why this epistemic compositionalism is implausible both as a reading of Kant and in itself. First, read compositionally, Kant’s Transcendental Deduction is unable to fulfill its stated aim of showing that the categories are objectively valid, that is, exemplified by the objects that sensibility presents. Second, Kant sees that sensibility by itself cannot be understood to even purport to present objects, thus undermining the very intelligibility of compositionalism. The author argues that, given these challenges, Kant’s Deduction develops an alternative account, on which operations of sensibility and acts of the understanding can be understood only together. He contends that this epistemic hylomorphism transforms the familiar thought underlying compositionalism: objectivity simultaneously involves formal agreement with intellectual acts in general and material independence from any specific such act. He thus shows how Kant reconceives our conception of objectivity by overcoming compositionalism in favor of hylomorphism. (shrink)

Theological discourse surrounding the environmental crisis has rightly brought to the forefront human agency as a primary causal determinant. However, this article explores a theistic divine action position toward an account of the present global precipice that the earth and all its creatures teeter upon. The first section offers a preferred view of divine action theory, Divine Compositionalism, with explanatory power to account for an ever-changing planet. Furthermore, Divine Compositionalism is used to ground the role of God as (...) Creator and sustainer of all things toward a constructive biotheology. The second section accounts for both human culpability and God’s divine action, retaining human free will and God’s sovereignty within a creation God owns and loves. The final section explores a possible remedy to the environmental precipice through the very elements of human cooperation that ensured the success of our prehistoric ancestors. A cooperative biotheology entails humanity re-claiming its inter-relation with all creatures in a world family while exercising the free will to partner with one another on a spiritual level in accomplishing God’s good and wonderful eternal ideas for the next step in human spiritual development toward earth’s physical evolution.Contribution: Drawing upon Divine Compositionalism as a new view of divine action, this article explores God’s action in the natural world as it is now and offers a biotheology that entails divine–human partnership toward an alternative future outcome. (shrink)

The aim of this paper is to clarify the truth-functional interpretation of the logical connective of the material implication. The importance of such clarification lies in the fact that it allows avoiding the supposed paradoxes introduced by C. I. Lewis (1918). I argue that an adequate understanding of the history and purposes of logic is enough to dissolve them away. The defense is based on an exposition of propositional compositionalism. To compare, I also present Stalnaker’s (1968) alternative that seeks (...) to explain the implicit concept of conditionality of conditionals assertions. In order to reinforce my aim I expound the twelve different meanings of ‘implication’ stated by Corcoran (1993) in order to hold that a proper understanding of these meanings allows us to avoid ambiguities and confusions. Finally, I expect to show that despite the possible alternatives, compositionalism is still the best explanation for the truth-functionality account of logical connectives. (shrink)

I explain why the compositionalist conception of ordinary objects prevalent in contemporary metaphysics places the manifest image of the human self in a precarious position: the two theoretically simplest views of the existence of composites each jeopardize some central element of the manifest image. I present an alternative, nomological conception of ordinary objects, which secures the manifest image of the human self without the arbitrariness that afflicts compositionalist attempts to do the same. I close by sketching the consequences of the (...) recommended position for the traditional personal identity debate about the nature and persistence of human selves. (shrink)

In the early part of the paper, I attempt to explain a dispute between two parties who endorse the compositionality of language but disagree about its implications: Paul Horwich, and Jerry Fodor and Ernest Lepore. In the remainder of the paper, I challenge the thesis on which they are agreed, that compositionality can be taken for granted. I suggest that it is not clear what compositionality involves nor whether it obtains. I consider some kinds of apparent counterexamples, and compositionalist responses (...) to them in terms of covert indexicality and unspecific meanings. I argue that the last option is the best for most of the cases I consider. I conclude by stressing, as against Horwich and Fodor and Lepore, that the appropriate question concerns the extent to which compositionality obtains in a natural language, rather than whether it obtains or not, so that the answer is essentially messy, requiring detailed consideration of a wide range of examples. (shrink)

A plethora of normative conservation concepts have recently emerged, most of which are ill-defined: biological diversity, biological integrity, ecological restoration, ecological services, ecological rehabilitation, ecological sustainability, sustainable development, ecosystem health, ecosystem management, adaptive management, and keystone species are salient among them. These normative concepts can be organized and interpreted by reference to two new schools of conservation philosophy, compositionalism and functionalism. The former comprehends nature primarily by means of evolutionary ecology and considers Homo sapiens separate from nature. The latter (...) comprehends nature primarily by means of ecosystem ecology and considers Homo sapiens a part of nature. Biological diversity, biological integrity, and ecological restoration belong primarily in the compositionalist glossary; the rest belong primarily in the functionalist glossary. The former set are more appropriate norms for reserves, the latter for areas that are humanly inhabited and exploited. In contrast to the older schools of conservation philosophy, preservationism and resourcism, compositionalism and functionalism are complementary, not competitive and mutually exclusive. As the historically divergent ecological sciences—evolutionary ecology and ecosystem ecology—are increasingly synthesized, a more unified philosophy of conservation can be envisioned. (shrink)

It is commonly assumed that facts would be complex entities made out of particulars and universals. This thesis, which I call Compositionalism, holds that parthood may be construed broadly enough so that the relation that holds between a fact and the entities it ‘ties’ together counts as a kind of parthood. I argue firstly that Compositionalism is incompatible with the possibility of certain kinds of fact and universal, and, secondly, that such facts and universals are possible. I conclude (...) that Compositionalism is false. What all these kinds of fact and universal have in common is a violation of supplementation principles governing any relation that may be intelligibly regarded as a kind of parthood. Although my arguments apply to Compositionalism generally, I focus on recent work by David Armstrong, who is a prominent and explicit Compositionalist. (shrink)

Christian tradition holds not simply that, in Christ, God became human, but that at the end of his earthly career Christ became exalted (possessing andexercising the divine attributes such as omnipotence and omniscience), and yet remained perpetually human. In this paper I consider several models ofthe incarnation in the light of these requirements. In particular, I contrast models that adopt a temporalist understanding of divine eternity with those that adopt an atemporalist one. I conclude that temporalist models struggle to accommodate (...) the doctrines of Christ’s exaltation and perpetual humanity, and that the only viable atemporalist models are compositionalist ones. (shrink)

_ Source: _Volume 53, Issue 2-4, pp 221 - 248 One of the peculiarities of Peter Abelard’s analysis of incomplete and non-assertive sentences is his use of the notion of desire: in both _Dialectica_ and _Glosses on Peri hermeneias_ the terms _desiderium_ and _desidero_ move to the foreground side by side with _optatio, expectatio, suspensio_ and the related verbs. Desire plays a structural role in Abelard’s descriptions of the compositional way in which the linguistic message is received, changing step by (...) step from incomplete to complete: the person who receives the incomplete message desires to get further information through other words since he knows that the purpose of such words or sequences of words is to combine with other words in order to form a complete sentence. On the other hand, the expression of the speaker’s attention to his inner affections renders the same semantic content a different complete sentence. (shrink)

Given Conciliar Christology and a compositionalist metaphysics of the incarnation, I explore whether ‘qua-propositions’ are capable of solving the coherence problem in Christology. I do this by probing the metaphysical aspect of qua-propositions, since ‘semantics presupposes metaphysics’. My proposal focuses on the fact that the Word accidentally owns an individual human nature. Due to that individuality, the human properties first characterise the individual human nature and, in a ‘next step’, this individual human nature characterises the Word. I call this ‘stepped (...) characterisation’. Subsequently, I show that stepped characterisation validates the use of qua-propositions in Conciliar Christology. Hence, qua-propositions are not merely ‘muddling the waters of logic’. (shrink)

Donald Davidson's work has been of seminal importance in the development of analytic philosophy and his views on the nature of language, mind and action remain the starting point for many of the central debates in the analytic tradition. His ideas, however, are complex, often technical, and interconnected in ways that can make them difficult to understand. This introduction to Davidson's philosophy examines the full range of his writings to provide a clear succinct overview of his ideas. This book begins (...) with an account of the assumptions and structure of Davidson's philosophy of language, introducing his compositionalism, extensionalism and commitment to a Tarski-style theory of truth as the model for theories of meaning. It goes on to show how that philosophical framework is to be applied and how it challenges the traditional picture. Marc Joseph examines Davidson's influential work on action theory and events and discusses the commonly made charge that his theory of action and mind leaves the mental as a mere 'epiphenomenon' of the physical. The final section explores Davidson's philosophy of mind, some of its consequences for traditional views of subjectivity and objectivity and, more generally, the relation between minded beings and the physical and mental world they occupy. (shrink)

Metaphysicians frequently appeal to intuition. But when is that appeal useful? I consider that question by focusing on our existential intuitions. In particular, I want to go some way to answering the question of whether, and when, appeal to existential intuitions is useful, by consid-ering the issue in the light of an argument for unrestricted composition. This argument appeals to a difference in the extent to which restricted and unrestricted compositionalists appeal to existential intuitions, and concludes that at the very (...) least, restricted compositionalists are on shak-ier epistemic ground than unrestricted compositionalists. Having outlined this argument for unrestricted composition, I con-sider the nature of the unrestricted existential quantifier in the context of three different metaphysical scenarios about the way the world might be: scenarios that differ with respect to whether the metaphysics of a world completely or uniquely settles the division of that world into ob-jects. I argue that appeal to intuition is not only useful but necessary if we are to determine the intension of ‘exists’ and hence its extension at any given world. But this appeal is not simply an appeal to our brute ex-istential intuitions—our dispositions actually to quantify over a certain domain. Rather, it requires equilibration over a set of worlds in which we consider our ‘quantificational’ dispositions in each world, where, importantly, included in this set of worlds are worlds in which the meta-physics differently settles the division of those worlds into objects. Ul-timately, I argue, our dispositions yield various conditional claims about our concept <existence>. These are conditional claims of the most ab-stract kind: they tell us, for instance, that if there is some natural, unique division of our world into objects, then the unrestricted quantifier ranges over all and only the objects in that domain. But, I will argue, our untu-tored, world-bound dispositions are no guide at all to what actually ex-ists even on the supposition that metaphysics alone does not uniquely or completely settle a natural division of our world into objects. Hence they are no guide to the nature of composition. And to the extent that certain restricted compositionalist views depend on such intuitions, so much the worse for them. Or so I shall argue. (shrink)

Suggests that particularist conceptions of rationality, in general, can be applied to the philosophy of language. Semantic competence does not require that each distinct semantic unit makes the same contribution in all contexts. Distinguishes weak and strong forms of compositionalism, arguing for the former.

The trivial neuron doctrine (TND) holds that psychology merely depends on neurobiology. The radical neuron doctrine (RND) goes further and claims that psychology is superfluous in that neuroscience can “replace it.” Popular among RND notions of “replacement” is “reduction,” and in our commentary we challenge Gold & Stoljar (G&S) to make clear their distinction between merely depends on (TND) and is reducible to (RND). G&S give us a TND–RND distinction that is a distinction without a difference; a defensible TND–RND distinction (...) must have a metaphysical basis. We suggest a denial of compositionalism as such a basis. (shrink)

The philosophy of architecture illuminates the nature of architectural objects, properties, and types—and the sorts of things they are; how we know about and judge architectural objects; and ethical and political considerations of architectural objects and practice. As intersects with the philosophy of the city, one set of questions focuses on (a) how the design process for built structures, and structures designed, relate to specifically urban contexts; (b) how our experience of built structures relates to urban contexts; and (c) how (...) urban contexts relate to their constituent built structures—temporally, process-wise, structurally, behaviorally, and so on. The task, in sum, is to identify what built structures and their urban environments contribute to one another. One promising thesis in this regard is compositionalism, that cities are composed of built structures, and dependent for their character on the character of those structures. A further set of philosophical questions, also at the nexus of matters architectural and urban, focus on such political and ethical issues as the nature of rights and obligations for architectural design in urban milieu and the rights of those who dwell in cities to architectural value, whether aesthetic or practical. Thus, architecture shapes the urban fabric, one piece at a time and—in the opposite direction—cities shape architecture through building code. (shrink)