I propose a `stage theory’ of groups: a group is a fusion of group-stages, where a group-stage is a plurality of individuals at a world and a time. The stage theory consists of existence conditions, identity conditions, and parthood conditions for groups.

.What are the truth-makers for the claims we make about the ways familiar objects persist across change?“Stage theory” has come to be recognized as an alternative to endurantism and perdurantism. It locates the truth-makers in properties possessed by momentary object-stages and in relations between suitably propertied objectstages. This paper argues that stage theory needs tightening up: momentary stages are too short to possess by themselves the requisite properties, and relations to other stages cannot remedy the defect. (...) Fixing this problem requires reconstruing stage theory. It then is the position that all claims of persistence are true only when we are speaking loosely; in philosophical strictness, nothing persists. What stage theory then endangers is neither endurantism nor perdurantism—these now have no subject-matter—but recent efforts to argue that the essence/accident distinction is as objective as persistence itself. But even reconstrued stage theory fails. (shrink)

In the contemporary debate about the nature of persistence, stage theory is the view that ordinary objects (artefacts, animals, persons, etc.) are instantaneous and persist by being suitably related to other instantaneous objects. In this paper I focus on the issue of what stage theorists should say about the semantics of ordinary proper names, like ‘Socrates’ or ‘London’. I consider the remarks that stage theorists actually make about this issue, present some problems they face, and finally (...) offer what I take to be the best alternative available for them. (shrink)

Mark Johnston has recently argued that four-dimensionalist theories of persistence are incompatible with some of our most basic ethical and prudential principles. I argue that although Johnston’s arguments succeed on a worm-theoretic account of persistence, they fail on a stage-theoretic account. So much the worse, I conclude, for the worm theory.

In a recent article, Caterina Moruzzi (2018) develops and defends her musical stage theory. This discussion response supposes that Moruzzi's development and def.

Stage theory is the metaphysical view that everyday objects like you and the Eiffel tower are stages—instantaneous temporal parts. Existing defenses of stage theory by Katherine Hawley and Ted Sider quite explicitly include certain semantic claims. Thus Sider says that stages are.

This chapter examines the stages of processing meta‐theory (SPM) that has guided construction of theories in psychology during the past 350 years, from philosopher René Descartes in seventeenth‐century France to neuropsychologists Carl Wernicke and Paul Broca in nineteenth‐century Europe to psychologists Dominic Massaro and Alan Baddeley in late twentieth‐century America and Britain. The most basic SPM assumptions are that processing and storage of information take place within a finite number of autonomous modules or stages, and that some stages are (...) sequentially ordered with respect to others. Flowcharts typically summarize these assumptions. The traditional stages of processing for verbal information are comprehension, storage, retrieval, and production. SPM flowcharts can add new stages and can alter old labels to represent new types of information processing, but whatever the labels, the stages must be finite in number, distinct, independent, and sequentially ordered between input and output. (shrink)

This paper presents an argument that the way we experience time is more consistent with our being instantaneous objects than with our being temporally extended throughout our entire lifetimes. By argument to the best explanation therefore, experiencing subjects persons are stages, rather than worms.

A central claim of Paul Horwich’s 1998 book Meaning was that meaning properties reduce to acceptance properties, where  a meaning property is a property of the form e means m for x, e being “a word or phrase—whether it be spoken, written, signed, or merely thought (i.e. an item of ‘mentalese’)” (44);  an acceptance property for an expression e relative to a person x is a relation of the form x is disposed to accept an e-containing sentence of (...) kind … in circumstances of kind …. (shrink)

This paper defends Musical Stage Theory as a novel account of the ontology of musical works. Its main claim is that a musical work is a performance. The significance of this argument is twofold. First, it demonstrates the availability of an alternative, and ontologically tenable, view to well-established positions in the current debate on musical metaphysics. Second, it shows how the revisionary approach of Musical Stage Theory actually provides a better account of the ontological status of (...) musical works. (shrink)

Brecht’s Life of Galileo provides elements for elaborating what I call “a theory of the encounter of practices”. The concept of the encounter pushes back against teleological theories that predestine modern science to operate as an instrument of domination. I argue that Life of Galileo stages the missed encounters in modernity between science, politics, and art at the same time as it foregrounds the emancipatory power of science. I trace the encounter of practices from the play’s opening scenes – (...) highlighting what I call Galileo’s “double life”. Then, I turn to the most important scene of the play, Scene 10, in which political and artistic practices repurpose Galileo’s novel inventions for their emancipatory desires. In the virtual potentialities of this encounter, that is, despite the missed encounter between Galileo and “the people”, Brecht’s Life of Galileo continues to be fruitful for theorizing the emancipatory power of science. (shrink)

We argue that four-dimensionalists should adopt a contextualist semantics, according to which ordinary speakers’ judgments may concern person-stages, person-segments or person-worms, depending on the context. We explain how context helps select the boundaries of the temporal parts we refer to or quantify over and show that contextualism offers the best treatment of ordinary predications and ordinary counting judgments. Contextualism implies an error theory; however, we explain why this error theory is less problematic than those entailed by the worm (...) and stage theories. (shrink)

There are many religions in the human world, and people manifest their religiousness in many different ways. The main problem this paper addresses concerns the possibility of sorting out this complex world of human religiousness by showing that it can be phenomenologically reduced to a few very basic existential attitudes. These attitudes express the main types of ways in which a human being relates to his or herself and the world, independently of the worldview or religion professed by the individual. (...) I use Kierkegaard’s theories of the stages of existence and subjective truth as a model. The theory of the stages of existence provides five basic existential attitudes on the basis of which religious attitudes can develop: spiritlessness, the aesthetic, the ethical, religiousness A, and religiousness B. The theory of subjective truth shows how the concept of truth functions in an ethical and existential sense as the personal truth of an individual engaged in building their religious identity. In turn, I discuss the problem of the relation of Kierkegaard’s philosophy to phenomenology, briefly introduce his concept of subjective truth and the stages of existence, and show how existential attitudes can be transformed into religious ones. I also consider the problem of the demonic as the inverted order of this anthropological and existential model. Finally, I argue that the model developed herein may be useful for further research into the phenomenology of religious attitudes. (shrink)

To become sovereign, one must be seen as sovereign. In other words, a sovereign must appear-philosophically, politically, and aesthetically-on the stage of power, both to themselves and to others, in order to assume authority. In this sense, sovereignty is a theatrical phenomenon from the very beginning. This book explores the relationship between theater and sovereignty in modern political theory, philosophy, and performance. Arthur Bradley considers the theatricality of power-its forms, dramas, and iconography-and examines sovereignty's modes of appearance: thrones, (...) insignia, regalia, ritual, ceremony, spectacle, marvels, fictions, and phantasmagoria. He weaves together political theory and literature, reading figures such as Plato, Aristotle, Montaigne, Leibniz, Kant, Hegel, Schmitt, Benjamin, Derrida, and Agamben alongside writers including Shakespeare, Cervantes, Schiller, Melville, Valéry, Kafka, Ionesco, and Genet. Formally inventive and deeply interdisciplinary, Staging Sovereignty offers a surprising and original narrative of political modernity from early modern political theology to the age of neoliberal capitalism. (shrink)

This paper defends stage theory against the argument from diachronic counting. It argues that stage theorists can appeal to quantifier domain restriction in order to accommodate intuitions about diachronic counting sentences. Two approaches involving domain restriction are discussed. According to the first, domains of counting are usually restricted to stages at the time of utterance. This approach explains intuitions in many cases, but is theoretically costly and delivers wrong counts if diachronic counting is combined with fission or (...) fusion. On the second approach, domains of counting are usually restricted in an indeterminate way, so as to include at most one member of any maximal class of counterpart-interrelated stages (with respect to a certain utterance). This view can accommodate all the relevant intuitions about counting sentences, and it fits well with a new stage-theoretic view of reference that allows speakers to refer to both present and past stages. (shrink)

We show 13 stages of the development of tool-use and tool making during different eras in the evolution of Homo sapiens. We used the NeoPiagetian Model of Hierarchical Complexity rather than Piaget's. We distinguished the use of existing methods imitated or learned from others, from doing such a task on one's own.

In this paper, we re-evaluate Kierkegaard’s theory of life stages (or spheres) and suggest an alternative interpretation. This alternative approach to the stages will serve as a corrective to problems arising from interpretations promoting an ethical-religious stage, or which elide distinctions between stages entirely. To support this interpretation, we will examine the role polarity plays within the stages, the necessity of respecting the boundaries Kierkegaard draws between stages, and advocate for a greater recognition and appreciation of religiousness A (...) within the broader theory. Our hope is to reveal new avenues for understanding Kierkegaard’s ethics, while also contextualizing the pseudonyms in a way that brings greater clarity and consistency between their respective contributions and his broader oeuvre. (shrink)

Most four-dimensionalists, including both worm and stage theorists, endorse mereological universalism, the thesis that any class of objects has a fusion. But the marriage of fourdimensionalism and universalism is unfortunate and unprofitable: it creates a recalcitrant problem for stage theory’s account of lingering properties, such as writing ‘War and Piece’ and traveling across the tennis court, which take time to be instantiated. This makes it necessary to impose a natural restriction on diachronic composition.

Stage Theory is the view that ordinary objects are instantaneous things. Nevertheless, an object O can have counterparts, which are instantaneous objects appropriately related to O. O “persists” by way of its counterparts. In this paper, I argue that stage theory implies that persons cannot do temporally extended acts, since in order to do such an act, one must do each part of the act, and no instantaneous person can do each part of a temporally extended (...) act. Thus, since it is obvious that persons do temporally extended acts, we should reject stage theory. (shrink)

The evolution of humans required performing increasingly hierarchically complex tasks within multiple domains. Hierarchical complexity increases task by task. Tasks occur within, and differ by, determinable domains, their stages of performance measurable using the Model of Hierarchical Complexity. How well one performs within single and multiple domains is considered to indicate intelligence. Original task-initiation is more difficult than imitational learning and can create new domains. Levels of support reduce task difficulty, increasing performance. Task-performance may be generalized to other domains. Stages (...) of developing tools and empathy are presented to demonstrate domains' roles in the evolution of human intelligence. (shrink)

We distinguish traditional cognition theories from hierarchically complex stacked neural networks that meet many of Newell's criteria. The latter are flexible and can learn anything that a person can learn, by using their mistakes and successes the same way humans do. Shortcomings are due largely to limitations of current technology.

Here I discuss the basic elements, major stages, and completion of progressive evolution. The cosmic world of self-realization is based on extensive self-development within a closed contour: temporal counter-transitions of spatial counter-elements (energy bonds and media and, basically, substance structures) form of local worlds within it through evolution of informational structures. The organic world of reproduction develops through the open informational path: the initial substance, through energy exchange and metabolism, reproduces similar substance; the latter interacts with the environment and, subsequently, (...) reproduces its like, and so on. The animal world of self-regulation builds up a closed informational contour in the environment through the informational input and command output. The human world of self-cognition forms the intensive type of development within the internal closed informational contour of cognition. Counter-transitions of ideal images and signs relate to their real prototypes. In the course of cognition, abstractive thinking develops and brings man to the possibility of reflection of the initial world in its integrity (thus, elevates man to the infinite, by Hegel). (shrink)

The stage theory is a four-dimensional account of persistence motivatedby the worm theory's inability to account for our intuitions in thecases involving coinciding objects. Like the worm theory, it claimsthat there are objects spread out in time, but unlike the worm theory,it argues that these spacetime worms are not familiar particulars liketables and chairs. Rather, familiar particulars are the instantaneoustemporal slices of worms. In order to explain our intuitions that particulars persist for more than an (...) instant, the stage theory drawson the counterpart theory of modal possibilism, which it is supposedto parallel. In this paper I show how the stage theory presupposes thattime can be divided into instants, which I call the atomistic view oftime. I do this by laying out an alternative theory of the nature oftime, the gunky view, and show that if time is gunky the stage theorycollapses into the worm theory. The deeper problem is that the merepossibility of gunky time would cause the stage theory's parallels topossibilism to break down. I therefore conclude that the stage theoryis committed to the view that time is necessarily atomistic. Finally,in the last section I argue that the fact that the stage theory rulesout a priori the possibility of time being gunky gives us reason toreject it as an account of persistence. (shrink)

In the current debate on how ordinary objects persist through time, more than one philosopher has endorsed the following two theses: stage theory and diachronic universalism. In this paper, I would like to offer a solution to the problem that Balashov poses to the joint acceptance of these theses. I will also offer a number of reasons why, even if it is not necessary to undermine Balashov’s counterexamples, stage theorists can, without making their theory less appealing, (...) reject Balashov’s understanding of sorts, which plays a crucial role in his criticisms of stage universalism. (shrink)

ABSTRACTA structure is temporally gunky just in case all of its temporal parts have proper temporal parts. Joshua Stuchlik [2003] objects to the stage theory of persistence from temporal gunk by ar...

A sequential, hierarchical stage model of empathy can account for a comprehensive range of empathic behaviors. We provide an illustrative table, “Stages of Empathy,” to demonstrate how increasingly complex empathic behaviors emerge at each stage, beginning with the infant's “automatic empathy” and ending with the advanced adult's “coconstruction of empathetic reality.”.

I present a ‘stage-theoretical’ interpretation of the supervaluationist semantics for the growing-block theory of time according to which the ‘nodes’ on the branching tree of historical possibilities are taken to be possible stages of the growth of the growing-block. As I will argue, the resulting interpretation (i) is very intuitive, (ii) can easily ward off an objection to supervaluationist treatments of the growing-block theory presented by Fabrice Correia and Sven Rosenkranz, and (iii) is also not saddled by (...) the problems affecting the supervaluationist version of the growing-block theory defended by R. A. Briggs and Graeme A. Forbes. (shrink)

An alternative to the standard endurance/perdurance accounts of persistence has recently been developed: the stage theory (Sider, T. Four-Dimensionalism: an Ontology of Persistence and Time. Oxford: Oxford University Press, 2001; Hawley, K. How Things Persist. Oxford: Oxford University Press, 2001). According to this theory, a persisting object is identical with an instantaneous stage (temporal part). On the basis of Leibniz's Law, I argue that stage theorists either have to deny the alleged identity (i.e., give up (...) their central thesis) or hold that stages are both instantaneous and continuants. I subsequently show that, although stage theory is flexible enough to accommodate the latter claim, the cost for accommodating it is an excessive proliferation of persistence concepts. (shrink)

Stephen Dunning examines Kierkegaard's theory of stages in terms of his dialectic of inwardness, shown here to be the Ariadne's thread" uniting all the major pseudonymous works. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy (...) Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Research on thermal “black-body” radiation played an essential role in the origin of the quantum theory at the beginning of the twentieth century. This is a well-known fact, but historians of science up to now have not generally recognized that studies of radiant heat were also important in an earlier episode in the development of modern physics: the transition from caloric theory to thermodynamics. During the period 1830–50, many physicists were led by these studies to accept a “wave (...) theory of heat”, although this theory subsequently faded into obscurity. (shrink)