Recent metaphysics has turned its focus to two notions that are—as well as having a common Aristotelian pedigree—widely thought to be intimately related: grounding and essence. Yet how, exactly, the two are related remains opaque. We develop a unified and uniform account of grounding and essence, one which understands them both in terms of a generalized notion of identity examined in recent work by Fabrice Correia, Cian Dorr, Agustín Rayo, and others. We argue that the account comports with antecedently (...) plausible principles governing grounding, essence, and identity taken individually, and illuminates how the three interact. We also argue that the account compares favorably to an alternative unification of grounding and essence recently proposed by Kit Fine. (shrink)

'Ontological dependence' is a term of philosophical jargon which stands for a rich family of properties and relations, often taken to be among the most fundamental ontological properties and relations. Notions of ontological dependence are usually thought of as 'carving reality at its ontological joints', and as marking certain forms of ontological 'non-self-sufficiency'. The use of notions of dependence goes back as far as Aristotle's characterization of substances, and these notions are still widely used to characterize other concepts and to (...) formulate metaphysical claims. This paper first gives an overview of the varieties of these notions, and then discusses some of their main applications. (shrink)

It is often claimed that emotions are linked to formal objects. But what are formal objects? What roles do they play? According to some philosophers, formal objects are axiological properties which individuate emotions, make them intelligible and give their correctness conditions. In this paper, I evaluate these claims in order to answer the above questions. I first give reasons to doubt the thesis that formal objects individuate emotions. Second, I distinguish different ways in which emotions are intelligible and argue that (...) philosophers are wrong in claiming that emotions only make sense when they are based on prior sources of axiological information. Third, I investigate how issues of intelligibility connect with the correctness conditions of emotions. I defend a theory according to which emotions do not respond to axiological information, but to non-axiological reasons. According to this theory, we can allocate fundamental roles to the formal objects of emotions while dispensing with the problematic features of other theories. (shrink)

Some of the most eminent and enduring philosophical questions concern matters of priority: what is prior to what? What 'grounds' what? Is, for instance, matter prior to mind? Recently, a vivid debate has arisen about how such questions have to be understood. Can the relevant notion or notions of priority be spelled out? And how do they relate to other metaphysical notions, such as modality, truth-making or essence? This volume of new essays, by leading figures in contemporary metaphysics, is the (...) first to address and investigate the metaphysical idea that certain facts are grounded in other facts. An introduction introduces and surveys the debate, examining its history as well as its central systematic aspects. The volume will be of wide interest to students and scholars of metaphysics. (shrink)

This monograph is a detailed study, and systematic defence, of the Growing Block Theory of time (GBT), first conceived by C.D. Broad. The book offers a coherent, logically perspicuous and ideologically lean formulation of GBT, defends it against the most notorious objections to be found in the extant philosophical literature, and shows how it can be derived from a more general theory, consistent with relativistic spacetime, on the pre-relativistic assumption of an absolute and total temporal order. -/- The authors devise (...) axiomatizations of GBT and its competitors which, against the backdrop of a shared quantified tense logic, significantly improves the prospects of their comparative assessment. Importantly, neither of these axiomatizations involves commitment to properties of presentness, pastness or futurity. The authors proceed to address, and defuse, a number of objections that have been marshaled against GBT, including the so-called epistemic objection according to which the theory invites skepticism about our temporal location. The challenge posed by relativistic physics is met head-on, by replacing claims about temporal variation by claims about variation across spacetime. -/- The book aims to achieve the greatest possible rigor. The background logic is set out in detail, as are the principles governing the notions of precedence and temporal location. The authors likewise devise a novel spacetime logic suited for the articulation, and comparative assessment, of relativistic theories of time. The book comes with three technical appendices which include soundness and completeness proofs for the systems corresponding to GBT and its competitors, in both their pre-relativistic and relativistic forms. -/- The book is primarily directed at researchers and graduate students working on the philosophy of time or temporal logic, but is of interest to metaphysicians and philosophical logicians more generally. (shrink)

When thinking about the notion of essence or of an essential feature, philosophers typically focus on what I will call the notion of objectual essence. The main aim of this paper is to argue that beside this familiar notion stands another one, the notion of generic essence, which contrary to appearance cannot be understood in terms of the familiar notion, and which also fails to be correctly characterized by certain other accounts which naturally come to mind as well. Some of (...) my objections to these accounts are similar to some of Kit Fine’s compelling objections to the standard modal account of (objectual) essence (Fine 1994). In the light of these objections, Fine advances the view that it is metaphysical necessity which has to be understood in terms of essence, rather than the other way around, and takes essence to be unanalyzable. When formulatinghis view, Fine had only objectual essence in mind (or had both concepts in mind, but assumed that the generic is a special case of the objectual), and for that reason, I will argue, his account fails. I will suggest that Fineans should modify their view, and take it that metaphysical necessity is to be understood in terms of the two notions of essence—a view I myself find appealing. Finally, I will end by suggesting a further move which reduces the objectual to the generic, making metaphysical necessity reducible to generic essence alone—a move with which I myself have some sympathy. (shrink)

I offer and defend an account of real definitions. I put forward two versions of the account, one formulated in terms of the notion of generalised identity and of a suitable notion of grounding, and the other one formulated in terms of the former notion and of a suitable notion of comparative joint-carvingness. Given a plausible assumption, and turn out to be equivalent. I give a sketch of a unified account of the three notions involved in and from which the (...) assumption can be derived. (shrink)

The purpose of the book is to clarify the notion of existential dependence and cognate notions, such as supervenience and the notion of an internal relation. I defend the view that such notions are best understood in terms of the concept of metaphysical grounding, i.e. the concept of one fact obtaining in virtue of other facts, where ‘in virtue of’ has a distinctively metaphysical meaning.

Si un philosophe a fondé son oeuvre sur la conscience historique, c'est bien Raymond Aron. Le rapprochement entre Aron et la post-modernité pourrait surprendre. Il en va tout autrement si l'on considère la conception historique de la post-modernité : celle-ci suit logiquement les Temps Modernes. Elle comprend alors les deux siècles de tensions idéologiques qui ont suivi 1789, jusqu'à la chute du mur de Berlin. Raymond Aron a commenté et pensé les convulsions apocalyptiques du dernier siècle post-moderne. D'où l'idée de (...) le considérer sous plusieurs angles : face au basculement du monde, la critique des idéologies (D. Steinmetz-Jenkins), la théorie des relations internationales (O. Rosenboim), son jugement sur la "tragédie algérienne" (O. Dard). Mais Aron est aussi sensible aux permanences, à ce qui ne bascule pas : c'est un penseur de la nation et des identités régionales, qui s'interroge sur sa propre judéité (G. De Ligio). La philosophie d'Aron, où l'historien est créateur et incarné, présente une analogie avec la théologie chrétienne : Pierre Manent décrit la relation d'Aron au christianisme. Enfin, Aron reste un intellectuel tout engagé dans la défense de la liberté, ce qu'explorent deux contributions : sur ce qu'il doit au libéralisme d'Edmund Burke (M. Oppermann), et sur sa recherche d'une stratégie modérée chez l'historien Hans Delbrück (J. Mouric). Encadrées par l'introduction de Fabrice Bouthillon et la conclusion de Pascal David, ces études esquissent les traits d'une pensée subtile : sceptique contre le dogmatisme des idéologies totalitaires, mais non relativiste, attachée à l'historicité, sans tomber dans le déterminisme historique. Ce volume est issu de la journée d'études du 18 novembre 2014 à l'Université de Bretagne occidentale à Brest."--Page 4 of cover. (shrink)

In order to understand the aim of this brief account, we must first acknowledge this statement: That every experience can be analysed and understood as a theoretical entity. The theorization of experience is only the outcome of what appears to be the History of the Philosophy of Experience, a History in which we meet John Locke, John Dewey, William James, E.B Holt, Bertrand Russell, and A.N. Whitehead.

Say that two sentences are factually equivalent when they describe the same facts or situations, understood as worldly items, i.e. as bits of reality rather than as representations of reality. The notion of factual equivalence is certainly of central interest to philosophical semantics, but it plays a role in a much wider range of philosophical areas. What is the logic of factual equivalence? This paper attempts to give a partial answer to this question, by providing an answer the following, more (...) specific question: Given a standard propositional language with negation, conjunction and disjunction as primitive operators, which sentences of the language should be taken to be factually equivalent by virtue of their logical form? The system for factual equivalence advocated in this paper is a proper fragment of the first-degree system for the logic of analytic equivalence put forward in the late seventies by R. B. Angell. I provide the system with two semantics, both formulated in terms of the notion of a situation’s being fittingly described by a linguistic item. In the final part of the paper I argue, contra a view I defended in my “Grounding and Truth-Functions”, that the logic for factual equivalence I advocate here should be preferred to Angell’s logic if one wishes to follow the general conception of the relationships between factual equivalence and the notion of grounding put forward in the 2010 paper. (shrink)

In Fine 1994, Kit Fine challenges the view that the notion of essence is to be understood in terms of the metaphysical modalities, and he argues that it is not essence which reduces to metaphysical modality, but rather metaphysical modality which reduces to essence. In this paper I put forward a modal account of essence and argue that it is immune from Fine’s objections. The account presupposes a non‐standard, independently motivated conception of the metaphysical modalities which I dub Priorean. Arthur (...) Prior never endorsed that very conception, but in some respects his own views on the topic are so close to it, and different from all currently accepted views, that the label ‘Priorean’ is perfectly appropriate. (shrink)

Danielle Macbeth's purpose in Macbeth 2005 is threefold. Her monograph proposes "to provide a logical justification for all aspects of Frege's peculiar notation, to motivate and explain the developments in Frege's views over the course of his intellectual life, and to explicate his most developed, critically reflective conception of his Begriffschrift, his formula language of pure thought". I shall focus here on a few selected aspects of the first and third points and leave on the side the discussion of the (...) historical development of Frege's views on logic, semantics and mathematics. The book's underlying claim is that although Frege's logical language, "can of course be read as a language of quantificational logic, [it] can also be read very differently", so much so, as a matter of fact, that although Frege's logic is usually thought of as a "notational variant of standard quantificational logic", it is nevertheless "unknown to us". This naturally prompts three questions : "What is Frege's logic?", "What is quantificational logic?", and given the way we understand formal languages for first and higher order predicate logic, most notably the notions of argument 2 place, of scope and of binding : "How come Frege's logic says nothing about such notions, or something so different from what we say?". (shrink)

How does metaphysical grounding interact with the truth-functions? I argue that the answer varies according to whether one has a worldly conception or a conceptual conception of grounding. I then put forward a logic of worldly grounding and give it an adequate semantic characterisation.

Meinong's early essay, Zur erkenntnistheoretischen Würdigung des Gedächtnisses, provides, despite its brevity, a very important discussion of mnesic phenomena. In this paper, I investigate some points I believe to be of particular interest: some of them are briefly broached by Meinong, whereas others form an important part of his argument. Moreover, I will connect the discussion with more recent concerns in analytical philosophy. This presentation is structured in the following way. In section (1), I present Meinong's definition of memory, and (...) contrast it with more recent conceptions. In section (2), I present his epistemological discussion of memory judgements, which is further investigated in section (3), where I discuss the notion of presumptive evidence via the criticisms it elicited from Franz Brentano. At the end of this presentation, we will understand why Meinong's essay is a landmark in the philosophical investigation of memory. (shrink)

Many philosophers hold that physical laws have a unique modal status known as nomic necessity which is weaker than metaphysical necessity. This orthodox view has come into question in the past few decades. In particular, the metaphysical view known as essentialism has provided an argument that the laws of nature are necessary in the strongest possible sense. It seems obvious to many that at least some essentialist arguments in favor of the necessity of scientific claims are going to be sound. (...) For example, the view that claims like "water is H2O" are necessary has itself 2 become an orthodox view. However, the question of whether laws, like the law of conservation of energy, or the law of gravity, are necessary is far more contentious. Philosophers divide roughly into two camps, law necessitarians1 who hold that the laws are necessary in the strongest sense and contingency theorists who hold that they are at least in some sense contingent. One argument for the necessitarian position is via an essentialist theory of the transworld identity of properties. In this paper I defend such a theory of the identity of properties and its necessitarian consequences from one major criticism. To focus the paper, I center the discussion on a single critic, E. J. Lowe. In his book, The Four Category Ontology, he offers a criticism of the essentialist argument for necessitarianism via an analogy with other forms of transworld identity and intuitions about the contingency of the physical constants2. I undermine the usefulness of Lowe's analogy by examining the purposes of attributions of properties. I also show that the essentialist's position can allow it to accommodate the intuitions of contingency in a way that fits best with the purpose behind property attributions. (shrink)

Au demeurant très pointu et concernant l’histoire d’un pays méconnu en France – au-delà de quelques clichés se résumant aux pirates, au reggae et à l’athlétisme – cet ouvrage consacré aux Jamaïcaines dans les deux guerres mondiales se révèle à la lecture particulièrement stimulant. D’abord, il nous fait découvrir l’histoire de cette île dans le premier xxe siècle. L’étude de ce « Home front » lointain dévoile les enjeux de genre au sein de la société jamaïcaine. Les questions posées stimulent...

We argue that the main objections against two central tenets of a Jamesian account of the emotions, i.e. that (1) different types of emotions are associated with specific types of bodily feelings (Specificity), and that (2) emotions are constituted by patterns of bodily feeling (Constitution), do not succeed. In the first part, we argue that several reasons adduced against Specifity, including one inspired by Schachter and Singer’s work, are unconvincing. In the second part, we argue that Constitution, too, can withstand (...) most of the objections raised against it, including the objection that bodily feelings cannot account for the outward-looking and evaluative nature of emotions. In both sections, we argue that the kinds of felt bodily changes posited by a Jamesian account of emotions are best understood in terms of felt states of action-readiness. (shrink)

In his influential paper ‘‘Essence and Modality’’, Kit Fine argues that no account of essence framed in terms of metaphysical necessity is possible, and that it is rather metaphysical necessity which is to be understood in terms of essence. On his account, the concept of essence is primitive, and for a proposition to be metaphysically necessary is for it to be true in virtue of the nature of all things. Fine also proposes a reduction of conceptual and logical necessity in (...) the same vein: a conceptual necessity is a proposition true in virtue of the nature of all concepts, and a logical necessity a proposition true in virtue of the nature of all logical concepts. I argue that the plausibility of Fine's view crucially requires that certain apparent explanatory links between essentialist facts be admitted and accounted for, and I make a suggestion about how this can be done. I then argue against the reductions of conceptual and logical necessity proposed by Fine and suggest alternative reductions, which remain nevertheless Finean in spirit. (shrink)

Social learning is likely to include affective processes: it is necessary for newcomers to discover what value to attach to objects, persons, and events in a given social environment. This learning relies largely on the evaluation of others’ emotional expressions. This study has two objectives. Firstly, we compare two closely related concepts that are employed to describe the use of another person’s appraisal to make sense of a given situation: social appraisal and social referencing. We contend that social referencing constitutes (...) a type of social appraisal. Secondly, we introduce the concept of affective social learning with the hope that it may help to discriminate the different ways in which emotions play a critical role in the processes of socialization. (shrink)

I identify a notion of logical grounding, clarify it, and show how it can be used (i) to characterise various consequence relations, and (ii) to give a precise syntactic account of the notion of “groundedness” at work in the literature on the paradoxes of truth.

Realism about tense is the view that the contrast between what was, what is and what will be the case is real, and not merely a projection of our ways of thinking. Does this view entail realism about temporal passage, namely the view that time really passes, in the same sense of ‘real’? We argue that the answer is affirmative for many versions of tense realism, and indeed for all sensible versions. We thereby address an important conceptual issue regarding these (...) two forms of realism and rebut recent claims that tense realism is compatible with anti-realism about temporal passage. (shrink)

I introduce a proof system for the logic of relative fundamentality, as well as a natural semantics with respect to which the system is both sound and complete. I then “modalise” the logic, and finally I discuss the properties of grounding given a suggested account of this notion in terms of necessity and relative fundamentality.

The most salient aspect of memory is its role in preserving previously acquired information so as to make it available for further activities. Anna realizes that something is amiss in a book on Roman history because she learned and remembers that Caesar was murdered. Max turned up at the party and distinctively remembers where he was seated, so he easily gets his hands on his lost cell phone. The fact that information is not gained anew distinguishes memory from perception. The (...) fact that information is preserved distinguishes memory from imagination. But how do acquisition and retrieval of information contribute to the phenomenology of memory?The exclusive aim of this chapter is to sketch a map of the phenomenology of memory. It is structured as follows. In section 1, I introduce the contrast between content (what is remembered) and psychological attitude (remembering). This distinction will be helpful in disentangling issues in the phenomenology of memory. Section 2 is devoted to the contribution of memory content to phenomenology, section 3 to the contribution of the attitude of remembering. (shrink)

L'écologie d'aujourd'hui est plurielle. Mais quels sont les véritables clivages qui se cachent derrière la valse des étiquettes, entre décroissance, écosocialisme, buen vivir, croissance verte ou développement humain durable? Face à ces différentes approches, les enjeux liés à l'urgence écologique sont toutefois les mêmes : réchauffement climatique, épuisement des énergies fossiles, risque nucléaire, stérilisation des sols, pollutions et impacts sur la santé, réduction de la biodiversité, accroissement des inégalités. Les divergences d'analyse entre les grands acteurs de l'écologie politique sont-elles un (...) obstacle à la sortie de crise? Des facteurs de division stérile ou au contraire des vecteurs de démocratie féconds? En quoi dessinent-elles les contours de différents modèles de "transition écologique"? Les auteurs de cet ouvrage confrontent les points de vue existants et reviennent sur les grandes questions qui traversent l'écologie politique aujourd'hui : le rapport au marché et au secteur privé, les questions d'emploi et d'activité, l'approche par la consommation ou la production, la place de la science, et enfin l'articulation entre Europe, Etat et décentralisation. (shrink)

I give a semantic characterisation of a system for the logic of grounding similar to the system introduced by Kit Fine in his “Guide to Ground”, as well as a semantic characterisation of a variant of that system which excludes the possibility of what Fine calls ‘zero-grounding’.

In a recent article forthcoming in *Mind*, Leech (2020) presents a challenge for essentialist accounts of metaphysical modality: why should it be that essences imply corresponding necessities? Leech’s main focus is to argue that one cannot overcome the challenge by utilizing an account of essence in terms of generalized identity due to Correia and Skiles (2019), on pain of circularity. In this reply, we will show how to use identity-based essentialism to bridge ‘epistemic’ and ‘explanatory’ understandings of this alleged essence-to-necessity (...) gap without circularity, Leech’s arguments notwithstanding. We do so by first presenting a novel proof that generalized identities imply corresponding necessities. We then propose several substantive identity-based explanations of how it is, exactly, that essences imply necessities. -/- . (shrink)

L’intérêt de la réflexion de Ruyer sur l’homme vient de ce qu’elle s’intègre dans une cosmologie philosophique. Elle tient ainsi compte de l’ensemble des résultats des sciences contemporaines, et permet de renouveler toutes les questions classiques, en s’orientant dans les querelles de l’humanisme et de l’anti-humanisme. L’anthropologie ruyérienne, telle qu’on peut la reconstruire, procède en quatre temps : faire de l’éthologie comparée le préalable incontournable de la réflexion sur l’homme, déterminer la différence humaine par le biais de la fonction symbolique, (...) rechercher alors les facteurs naturels du passage au symbolique, réintégrer pour finir l’homme dans la vie et le cosmos, en éliminant toute forme d’idéalisme. Le naturalisme de Ruyer débouche sur une conception élargie de la nature, qui autorise une compréhension inédite de l’ « animalrationale ».The interest of Ruyer’s reflection on man results from the fact that it becomes integrated into a philosophical cosmology. In this way, it takes into account most of the results of contemporary sciences and enables him to renew all the classic questions involved in the problem, giving orientation in the quarrels about humanism and anti-humanism. Four stages can be distinguished in the ruyerian anthropology, when reconstructed : compared ethology is first considered as the unavoidable preliminary when thought about man is concerned ; then the difference of man is settled by means of the symbolic function ; it suggests that natural factors leading to symbolism have to be looked for ; at last man is reinstated in life and cosmos, idealism being entirely excluded. From Ruyer’s naturalism emerges a broadened idea of nature, allowing an original interpretation of the « animalrationale ». (shrink)

I provide and defend two natural accounts of fundamentality for facts that do justice to the idea that the “degree of fundamentality” enjoyed by a fact is a matter of how far, from a ground-theoretic perspective, the fact is from the ungrounded facts.

The aim of this article is to explore in a systematic way the rationality of emotions elicited when we engage with works of fiction. I first lay out the approach to the emotions on which my discussion is premised. Next, I concentrate on two facets of emotional rationality—the first pertains to the relation between emotions and the mental states on which they are based, the second to the relation between emotions and the judgements and behaviour they elicit. These observations about (...) emotional rationality are then applied to emotions elicited by works of fiction. After having distinguished several families of emotions, I concentrate on what I call blob-emotions and emotions-for. I argue that, given their nature as direct responses to a restricted range of stimuli, blob-emotions are not irrational. As regards emotions-for fictional entities, I emphasize that a subject’s rationality shows in the way her emotions-for respond to evidence. On this basis, I discard an influential reason to think that emotions-for fictional entities are irrational. Finally, I offer an argument to conclude that they are typically correct and rational. (shrink)

It is not the purpose of this article to evaluate the techno-scientific claims of the transhumanists. Instead, I question seriously the nature of the ethics and morals they claim can, or soon will, be manipulated artificially. I argue that while the possibility to manipulate human behavior via emotional processes exists, the question still remains concerning the content of morality. In other words, neural moral enhancement does not capture the fullness of human moral psychology, which includes moral capacity and moral content. (...) In this article, I revisit the debate between Hume and Kant concerning the role of emotions and reason in moral philosophy. I do so with reference to the work of philosopher Alasdair McIntyre. His moral philosophy has long stood as an essential text in virtue ethics, which constitutes the basis for my critique of the promise to engineer virtues (what I call “neural moral enhancement”). First, I outline three specific shifts that occurred in the history of Western moral philosophy in order to contextualize current debates on the nature of morality/moral agency. Second, I summarize MacIntyre's critique of contemporary moral philosophy and show its relevance to an assessment of neural moral enhancement. Finally I argue that moral neuroenhancement is a one-dimensional conceptualization of moral agency that does not reflect the fullness of human moral psychology. It envisions a world in which individual moral capacities will be enhanced and controlled but says nothing about the nature of the morality. (shrink)

I assume that truth-making is to be understood in terms of grounding, and I show how, on that assumption, various general properties of truth-making follow from certain features of grounding.

We argue that sensitivity to the distinction between the tensed notion of being something and the tensed notion of being located at the present time serves as a good antidote to confusions in debates about time and existence, in particular in the debate about how to characterise presentism, and saves us the trouble of going through unnecessary epicycles. Both notions are frequently expressed using the tensed verb ‘to exist’, making it systematically ambiguous. It is a commendable strategy to avoid using (...) that verb altogether in these contexts and to use quantification and a location predicate instead. (shrink)

In this article, we present, assess and give reasons to reject the popular claim that shame is essentially social. We start by presenting several theses which the social claim has motivated in the philosophical literature. All of them, in their own way, regard shame as displaying a structure in which ‘others’ play an essential role. We argue that while all these theses are true of some important families of shame episodes, none of them generalize so as to motivate the conclusion (...) that shame is an essentially social emotion. We consider each thesis in turn, explaining in the process their connections with one another as well as the constraints on a theory of shame they help uncover. Finally, we show how a non-social picture of shame is not only capable of meeting these constraints, but has the further virtue of shedding light on those situations in which others seem to play no role in why we feel shame. (shrink)

This volume features essays about and by Paul Benacerraf, whose ideas have circulated in the philosophical community since the early nineteen sixties, shaping key areas in the philosophy of mathematics, the philosophy of language, the philosophy of logic, and epistemology. The book started as a worskhop held in Paris at the Collège de France in May 2012 with the participation of Paul Benacerraf. The introduction addresses the methodological point of the legitimate use of so-called “Princess Margaret Premises” in drawing philosophical (...) conclusions from Gödel’s first incompleteness theorem. The book is then divided into three sections. The first is devoted to an assessment of the improved version of the original dilemma of “Mathematical Truth” due to Hartry Field: the challenge to the platonist is now to explain the reliability of our mathematical beliefs given the very subject matter of mathematics, either pure or applied. The second addresses the issue of the ontological status of numbers: Frege’s logicism, fictionalism, structuralism, and Bourbaki’s theory of structures are called up for an appraisal of Benacerraf’s negative conclusions of “What Numbers Could Not Be.” The third is devoted to supertasks and bears witness to the unique standing of Benacerraf’s first publication: “Tasks, Super-Tasks, and Modern Eleatics” in debates on Zeno’s paradox and associated paradoxes, infinitary mathematics, and constructivism and finitism in the philosophy of mathematics. Two yet unpublished essays by Benacerraf have been included in the volume: an early version of “Mathematical Truth” from 1968 and an essay on “What Numbers Could Not Be” from the mid 1970’s. A complete chronological bibliography of Benacerraf’s work to 2016 is provided.Essays by Jody Azzouni, Paul Benacerraf, Justin Clarke-Doane, Sébastien Gandon, Brice Halimi, Jon Pérez Laraudogoitia, Mary Leng, Antonio Leòn-Sànchez and Ana Leòn-Mejía, Marco Panza, Fabrice Pataut, Philippe de Rouilhan, Andrea Sereni, and Stewart Shapiro. (shrink)