David Lewis’s ‘Humean Supervenience’ (henceforth ‘HS’) combines realism about laws, chances, and dispositions with a sparse ontology according to which everything supervenes on the overall spatiotemporal distribution of non-dispositional properties (Lewis 1986a, Philosophical papers: Volume II, pp. ix–xvii, New York: Oxford Univesity Press, 1994, Mind 103:473–490). HS faces a serious problem—a “big bad bug” (Lewis 1986a, p. xiv): it contradicts the Principal Principle, a seemingly obvious norm of rational credence. Two authors have tried to rescue Lewis’s ontology (...) from the ‘big bad bug’ (henceforth ‘the Bug’) by rejecting realism about laws, chances, and dispositions (Halpin 1994, Aust J Phil 72:317–338, 1998, Phil Sci 65:349–360; Ward 2005, Phil Sci 71:241–261). I will argue that this strategy cannot possibly work: it is the ontology, not the realist thesis, that lies at the root of the problem. (shrink)

Many powers-realists assume that the powers of objects are identical with the dispositions of objects and, hence, that ‘power’ and ‘disposition’ are interchangeable. In this article, I aim to disentangle dispositions from powers with the goal of getting a better sense of how powers and dispositions relate to one another. I present and defend a modest realism about dispositions built upon a standard strong realism about powers. I argue that each correct disposition-ascription (...) we can make of an object is made true by the manifestations towards which a given power or collection of powers of the object is directed.RésuméDe nombreux réalistes des pouvoirs supposent que les pouvoirs des objets sont identiques aux dispositions des objets et, par conséquent, que le « pouvoir » et la « disposition » sont interchangeables. Dans cet article, j'ai pour objectif de démêler les dispositions des pouvoirs dans le but d'avoir une meilleure idée de la façon dont les pouvoirs et les dispositions se rapportent les uns aux autres. Je présente et défends un réalisme des dispositions modeste fondées sur un réalisme des pouvoirs standard fort. Je soutiens que chaque disposition-ascription correcte que nous pouvons faire d'un objet est rendue vraie par les manifestations vers lesquelles un pouvoir donné ou une collection de pouvoirs de l'objet est dirigé. (shrink)

Recent philosophy has paid increasing attention to the nature of the relationship between the philosophy of science and metaphysics. In The Structure of the World: Metaphysics and Representation, Steven French offers many insights into this relationship (primarily) in the context of fundamental physics, and claims that a specific, structuralist conception of the ontology of the world exemplifies an optimal understanding of it. In this paper I contend that his messages regarding how best to think about the relationship are mixed, (...) and in tension with one another. The tension is resolvable but at a cost: a weakening of the argument for French's structuralist ontology. I elaborate this claim in a specific case: his assertion of the superiority of a structuralist account of de re modality in terms of realism about laws and symmetries (conceived ontologically) over an account in terms of realism about dispositional properties. I suggest that these two accounts stem from different stances regarding how to theorize about scientific ontology, each of which is motivated by important aspects of physics. (shrink)

_ Source: _Page Count 20 Tugby and Yates have recently argued that immanent realism is incompatible with the existence of intrinsic but relationally constituted genuine dispositional properties. The success of Tugby’s and Yates’ arguments depends either on a strong or on a weak assumption about the interworld identity of dispositional properties. In this paper, the author evaluates the strength of the arguments in question under those two assumptions. He also offers an alternative metaphysical picture for the fundamental dispositional (...) properties which rejects these assumptions and, consequently, undermines the arguments themselves. (shrink)

Dispositionalism, perhaps the most popular variant of non-Humean metaphysics, submits that dispositions, powers, or capacities, are part of the furniture of the world. In this book I advance an original approach to dispositionalism revolving around the notion of Dispositional Reality; the novelty lies in the fact that the account, unlike most alternatives on the market, does not require the reification of objects, facts, properties, nor their dispositional essences – and is in fact compatible with a far more deflationary approach (...) to dispositions, while still being true to the non-Humean spirit of the proposal. This power metaphysics without powers allows one to dispel several puzzles in recent literature, or recast them under a new light. Albeit with its own peculiarities, this proposal constitutes a variant of explanatory dispositionalism, according to which realism about dispositions ought not to be understood as an ontological inflation, but as an explanatory inversion within the nomic and modal family. Some of these explanations are hereby attempted, and a study of various types of non-causal explanation will be provided. (shrink)

One view of the nature of properties has been crystallized in recent debate by an identity thesis proposed by Shoemaker. The general idea is that there is for behaviour. Well-known criticisms of this approach, however, remain unanswered, and the details of its connections to laws nothing more to being a particular causal property than conferring certain dispositions of nature and the precise ontology of causal properties stand in need of development. This paper examines and defends a dispositional essentialist account (...) of causal properties, combining a Shoemaker-type identity thesis with a Dretske, Tooley, and Armstrong-type view that laws are relations between properties, and a realism about dispositions. The property identity thesis is defended against standard epistemological and metaphysical objections. The metaphysics of causal properties is then clarified by a consideration of the laws relating them, vacuous laws, and ceteris paribus law statements. (shrink)

Recent metaphysics of science has been fuelled significantly by an interest in causal powers or dispositions. A number of authors have made realism about dispositions central to their projects in the epistemology of science, suggesting that the existence of irreducible powers is a commitment entailed by taking scientific practice seriously. This paper strikes a cautionary note with respect to the two most common arguments for this view, concerning the putative requirement of dispositional properties in the contexts (...) of scientific explanation and scientific abstraction. I contend that neither argument is successful, but that nevertheless, realism about powers better accords with an arguably scientific consideration of property identity, thus affirming the importance of dispositions to the epistemology of science. (shrink)

The main claim of the paper is that one can be ‘realist’ (in some sense) about quantum mechanics without requiring any form of realism about the wave function. We begin by discussing various forms of realism about the wave function, namely Albert’s configuration-space realism, Dürr Zanghi and Goldstein’s nomological realism about Ψ, Esfeld’s dispositional reading of Ψ Pusey Barrett and Rudolph’s realism about the quantum state. By discussing the articulation of (...) these four positions, and their interrelation, we conclude that instrumentalism about Ψ is by itself not sufficient to choose one over the other interpretations of quantum mechanics, thereby confirming in a different way the indetermination of the metaphysical interpretations of quantum mechanics. -/- Key words: . (shrink)

I defend normative realism—the claim that there are mind-independent, absolute normative facts—mostly by arguing against its rivals. Against mind-dependent theories of normativity, I argue that at least one highly influential version of such a view, Lewis's dispositional theory of value, is subject to at least three severe problems: the problem of the implausible contingency of value, the problem of ideal conditions, and the problem of lack of convergence. Against relativistic conceptions of normativity, I argue that either they fail to (...) evade a commitment to absolute normative truths, or they fail to distinguish themselves from Nihilism. Finally, against Nihilism, I argue that it is not a coherent option at least for the normative domain of rationality, since facts about rationality are presupposed by any judgment, including any judgment meant to express a skepticism about facts about rationality. (shrink)

A standard way of representing causation is with neuron diagrams. This has become popular since the influential work of David Lewis. But it should not be assumed that such representations are metaphysically neutral and amenable to any theory of causation. On the contrary, this way of representing causation already makes several Humean assumptions about what causation is, and which suit Lewis’s programme of Humean Supervenience. An alternative of a vector diagram is better suited for a powers ontology. Causation should (...) be understood as connecting property types and tokens where there are dispositions towards some properties rather than others. Such a model illustrates how an effect is typically polygenous: caused by many powers acting with each other, and sometimes against each other. It models causation as a tendency towards an effect which can be counteracted. The model can represent cases of causal complexity, interference, over-determination and causation of absence (equilibrium). (shrink)

Dispositional Realism is the view according to which some denizens of reality – i.e., dispositions – are properties, that may exist in the natural world and have an irreducible modal character. Among Dispositional Realists, Charlie Martin, Ullin Place and George Molnar most notably argued that the modal character of dispositions should be understood in terms of their intentionality. Other Dispositional Realists, most notably Stephen Mumford, challenged this understanding of the modal character of dispositions. In this paper, (...) I defend a fresh version of the intentional understanding of dispositions. I start by distinguishing two questions about properties, respectively addressing their identity conditions and their individuation conditions. I, then, define categorical and dispositional properties in terms of their qualitative character, and examine their identity and individuation conditions. I conclude that the attribution of intentions is a conceptual tool: it was introduced in order to help specifying the conditions of individuation of a disposition; however, such attribution does not affect the identity of a disposition. (shrink)

Dispositional Realism is the view according to which some denizens of reality – i.e., dispositions – are properties, that may exist in the natural world and have an irreducible modal character. Among Dispositional Realists, Charlie Martin, Ullin Place and George Molnar most notably argued that the modal character of dispositions should be understood in terms of their intentionality. Other Dispositional Realists, most notably Stephen Mumford, challenged this understanding of the modal character of dispositions. In this paper, (...) I defend a fresh version of the intentional understanding of dispositions. I start by distinguishing two questions about properties, respectively addressing their identity conditions and their individuation conditions. I, then, define categorical and dispositional properties in terms of their qualitative character, and examine their identity and individuation conditions. I conclude that the attribution of intentions is a conceptual tool: it was introduced in order to help specifying the conditions of individuation of a disposition; however, such attribution does not affect the identity of a disposition. (shrink)

The system-property or ‘cybernetic’ theory of goals and goal-directedness became popular in the twentieth century. It is a theory that has reductionist and behaviourist roots. There are reasons to think that the system-property theory needs to be formulated in terms of counterfactuals. However, it proves to be difficult to formulate a counterfactual analysis of goal-directedness that is counterexample-free, non-circular, and non-trivial. These difficulties closely mirror those facing reductionists about dispositions, though the parallels between the two debates have been (...) overlooked in the literature. After outlining those parallels, the paper considers what goal theorists might learn from the dispositions debate. In particular, the paper discusses the need for a realist, non-reductionist account of goal-directedness, and explores the idea that properties of goal-directedness are themselves dispositions or ‘powers’ of a certain sort. (shrink)

The paper presents the main lines of arguments recently offered by Brian Ellis and Steven Mumford in favor of some versions of dispositional essentialism and tries to evaluate them, especially as far as a dispositionalist account of laws is concerned. Favoring herself some form of dispositional realism (rather than essentialism), the author makes some suggestions about the major difficulties which any kind of dispositionalism should be ready to face.

In this paper I examine the role of dispositional properties in the most frequently discussed interpretations of non-relativistic quantum mechanics. After offering some motivation for this project, I briefly characterize the distinction between non-dispositional and dispositional properties in the context of quantum mechanics by suggesting a necessary condition for dispositionality – namely contextuality – and, consequently, a sufficient condition for non-dispositionality, namely non-contextuality. Having made sure that the distinction is conceptually sound, I then analyze the plausibility of the widespread, monistic (...) ontological thesis about the reducibility of dispositional properties to categorical properties in the context of the philosophy of quantum mechanics. I conclude that with the exception of Bohmian mechanics, the other “minimally realist” views of quantum mechanics require essential dispositions, i.e., dispositions of a non-reducible kind. Interestingly, seen behind the lenses of dispositionalism, Bohr’s and Bohm’s interpretations of quantum mechanics are much closer than it is usually recognized, a fact that could teach us something about the way the quantum world is. (shrink)

Contemporary emotion research typically takes the phenomenon of emotion to be exhausted by a class of mental events that are intentional, conscious, and related to certain sorts of behaviour. Moreover, other affective phenomena, such as moods, are also considered to be relatively short-term, episodic, or occurrent states of the subject undergoing them. Emotions, and other putative emotional phenomena that common-sense takes as long-lasting, non-episodic, or dispositional are things that both philosophers and scientists sometimes recognise, but that are relatively neglected in (...) comparison to emotional episodes. This thesis aims at showing that this neglect is unjustified. I will argue that there is a class of entities, 'sentiments'—broadly characterised as dispositions to undergo emotional episodes—that are irreducible to emotional episodes or collections thereof and have properties that make them a suitable target of study by the emotion researcher.In the first chapter, I argue that an analysis of caring as a pattern of emotional episodes, while more plausible than alternative, non-emotional accounts, faces a number of counterexamples that motivate the search for an account of caring as related in a certain way to emotions but as irreducible to them. I argue that a dispositional account, according to which dispositions are conceived as distinct from their manifestations, is an account for which a strong case can be made.The second chapter is dedicated to defending a modest form of realism about dispositions in general and psychological dispositions in particular. According to realism, dispositions are genuine properties that, although perhaps reducible to non-dispositional properties, cannot be re-described in terms of events only. In the third chapter, I show in what ways emotional dispositions can positively contribute to the explanation of the occurrence of emotional episodes. In the fourth chapter, I argue that caring, understood as a species of sentiment, is not to be construed as a mere disposition to produce certain events; rather, we should allow that certain dispositions are genuinely mental or psychological. Assuming realism about the mental, I argue that some dispositions are mental in a way that others are not. I suggest that being intentional is the property that makes psychological dispositions genuinely mental. I end the chapter by drawing a connection between caring and the notion of character. On my view, caring is at least a necessary ingredient of certain character traits, in particular the virtues. In chapter five, I tackle a recent form of empirically informed scepticism about character and argue, on the basis of general considerations about psychological dispositions, that the sceptic’s case is not as strong as she makes out. Finally, in chapter six, I argue that at least certain forms of sentiment, for example romantic love, can be genuinely supported by reasons, thereby suggesting a way they can contribute to the value of our lives. Overall, the aim of this thesis is to establish the respectability of sentiments in a sophisticated account of the mind. (shrink)

In recent years, a new dispute has risen to prominence: the dispute between realists and anti-realists about causal powers. Albeit sometimes overlooked, the meta-ontological features of this “question of realism for powers” are quite peculiar. For friends and foes of causal powers have characterized their contrasting views in a variety of different ways; as existence claims, as semantic or truth-making claims, as fundamentality claims, as claims about the nature of certain properties. Not only does this multiplicity of (...) interpretations make it unclear what the genuine bone of contention is, if there is one; some of them appear to be mutually exclusive. Some light can be shed on this apparent yet widespread confusion by distinguishing three degrees of ontological involvement in dispositional truths; viz., three ways, of increasing robustness, to read ontological commitments from dispositional truths. Relatedly, by exploring the literature, and focusing on some selected examples of power realism and anti-realism, we can observe that power realists vastly disagree over the intrinsic nature ad make-up of dispositional properties. Such examples furthermore invite the thought that the question of realism for powers is best understood not as the debate around the existence of properties with a distinctive identity, but rather as a debate about metaphysical hierarchy. Finally, some anti-realists positions are indistinguishable from realist ones, using merely intensional resources: power realism is best appreciated by going hyperintensional. (shrink)

Within the community of philosophers who advocate a broadly realist picture of laws of nature, there remains a vexed question about truthmakers: What is it that makes statements of natural law true? One view has it that the laws of a world are true in virtue of the fact that there exist ultimate dispositions or powers at that world. Following Brian Ellis and Caroline Lierse, I call this view 'Dispositional Essentialism,' and I defend it against a recent attack (...) from Stephen Mumford who prefers the view according to which natural laws are a kind of 'brute fact'. (shrink)

Semi-realism offers a metaphysics of science based on causal properties. Insofar as these are understood in terms of dispositions for specific relations that comprise the concrete structure of the world it can be regarded as a form of structural realism. And insofar as these properties are 'sociable' and cohere into the groupings that comprise the particulars investigated by science, it captures the underlying intuition behind forms of entity realism. However, I shall raise concerns about both (...) these features. I shall suggest that dispositionalism is not an appropriate metaphysics for modern physics and that 'sociability' should be understood in terms of the coherence revealed by symmetry principles. I hope to show how we can retain the virtues of semi-realism while dispensing with the problematic elements by recasting it in more thoroughly structuralist terms. (shrink)

In their assessments of An Unwritten Future: Realism and Uncertainty in World Politics, two distinguished scholars of World Politics engage in a spirited contestation about the role of classical realism in International Relations (IR) theory. Richard Ned Lebow aspires to defend the paradigm from what he suggests are barbarians at the gate. In this response I offer rejoinders to his treatment of E. H. Carr and Robert Gilpin, and his characterization of the ways in which we each (...) engage Thucydides’ The Peloponnesian War as an inspirational text. Stephen Krasner raises a number of thoughtful and savvy constructive criticisms of An Unwritten Future, some of which ring true. Yet he and I continue to markedly disagree about the importance of analytical uncertainty for understanding IR, and also with regard to the role of history in explaining behavior in world politics. And in an otherwise sophisticated critique, Krasner ultimately reduces classical realism to a caricature. In my response I clarify why in fact it is his preferred approach, structural realism, which, on its own, is irretrievably indeterminate and leaves scholars needing much more that its minimalist disposition can possibly hope to provide. I conclude with a short elaboration of why classical realism offers a more productive way forward. (shrink)

My focus in this work is on giving an analysis of Peirce's post-1895 remarks about realism and the realism/nominalism debate. I argue that there is a consistent position to be found in these writings, yet in order to understand his position we must look not only at Peirce's remarks on realism, but also to the various themes connected with his realism, viz. to his discussion of the categories, pragmatism, and opposing views. ;From Peirce's direct remarks (...) on realism we learn that there are two kinds of universals, viz., laws and possibilities , both of which are independent of mind. Peirce's claim that Firsts are real as possibilities, and Thirds are real as that to which Seconds conform, constitutes his universal-realism . Thirds, however, are laws, that which science seeks to discover. The subjunctive conditionals which express scientific theories are either true or false, and the entities to which they refer are real or figments. In this consists Peirce's scientific realism, or "scholastic realism". ;From Peirce's discussions of the categories and of nominalism, we learn that there are two kinds of qualities: embodied and unembodied. The latter are uninstantiated universals, the former are dispositions. Peirce's doctrine of pragmaticism is an analysis of embodied qualities, i.e., what it means to say that "an object possesses a character." I suggest that Peirce insists that uninstantiables as necessary for realism about laws because they ground the counterfactuals which law-statements support. ;Because Peirce has both uninstantiated universals, and because he also believes that there is a sense in which universals really are "in" things as parts, he is neither Transcendental nor Immanent Realist exclusively. (shrink)

This essay offers a critical appraisal of some claims recently advanced by Crispin Wright and others in support of a response-dispositional (RD) approach to issues in epistemology, ethics, political theory, and philosophy of the social sciences. These claims take a lead from Plato's discussion of the status of moral value-judgements in the Euthyphro and from Locke's account of 'secondary qualities' such as colour, texture and taste. The idea is that a suitably specified description of best opinion (or optimal response) for (...) some given area of discourse will provide all that is needed in the way of objectivity while avoiding the problems raised by anti-realists like Michael Dummett with respect to the existence of truth-values that transcend our utmost powers of recognition or verification. I focus on three main areas - mathematics, morals and constitutional law - and argue that an RD approach falls short in certain crucial respects. That is to say, it works out either as a trivial (tautological) claim to the effect that 'best judgement' cannot - per definiens - diverge from truth under conditions of idealized epistemic warrant, or as an approach that leans strongly towards the anti-realist side of the argument. Thus the promised 'third way' - here as in other present-day contexts of debate - most often carries no substantive implications for our thinking about truth, moral virtue, or justice. Elsewhere, especially when applied to juridical matters, it lays chief stress on the truth-constitutive role of human judgements or responses, and hence the impossibility of appealing to standards of natural justice beyond some existing highest authority or source of constitutional warrant. This point is made with specific reference to recent events surrounding the 'election' (or leverage-into-office) of President George W. Bush. In such cases, I conclude, an RD approach would tend strongly to endorse the view that 'best opinion' - as enshrined, say, in the deliverance of US Supreme Court justices - is the furthest we can get towards an adequate assessment of the moral and political issues. Key Words: anti-realism • ethics • judgement • mathematics • political theory • realism • response-dependence. (shrink)

An increasingly popular moral argument has it that the story of human evolution shows that we can explain the human disposition to make moral judgments without relying on a realm of moral facts. Such facts can thus be dispensed with. But this argument is a threat to moral realism only if there is no realist position that can explain, in the context of human evolution, the relationship between our particular moral sense and a realm of moral facts. I sketch (...) a plausible evolutionary story that illuminates this relationship. First, the sorts of adaptive pressures facing early humans would have produced more than just potent prosocial emotions, as evolutionary antirealists like to claim; it would have produced judgments—often situated within emotions—to the effect that others could reasonably disapprove of some bit of conduct, for an early human who cared deeply about how others might respond to her action enjoyed the benefits of more cooperative exchanges than those early humans who did not. Second, according to objectivist versions of moral constructivism, moral facts just are facts about how others, ideally situated, would respond to one's conduct. Thus if any objectivist moral constructivism story is true, then we can intelligibly assert that a) our capacity for moral judgment is the product of adaptive pressures acting on early humans and b) some moral judgments are objectively true. (shrink)

Higher-order theories of consciousness, such as those of Armstrong, Rosenthal and Lycan, typically distinguish sharply between consciousness and phenomenal character, or qualia. The higher-order states posited by these theories are intended only as explanations of consciousness, and not of qualia. In this paper I argue that the positing of higher-order perceptions may help to explain qualia. If we are realists about qualia, conceived as those intrinsic properties of our experience of which we are introspectibly aware, then higher-order perception might (...) have an explanatory role as the means by which we are aware of these properties. This would also allow us to treat qualia as the inner appearances resulting from inner perceptions, and therefore to treat them as intentional objects. (shrink)

In the thesis I criticize the project of showing that the primary qualities mentioned in a special "scientific" or "objective" conception of the world enjoy a status that secondary qualities do not, and suggest how the appeal of such a distinction might be overcome. ;Descartes argued that we erroneously ascribe illusory "secondary" qualities to the world. In the painting analogy of the First Meditation I identify a line of reasoning that has been previously overlooked yet is crucial to the success (...) of Descartes's project. I show why Descartes's explanation of how we come to have the supposedly erroneous beliefs is unacceptable, and that contemporary accounts of so-called projective error fail for similar reasons. These failures suggest that an explanation of the thoughts we do have cannot succeed without appeal to more than the limited resources Descartes took to be available. ;Pursuing this suggestion I examine alternatives to the form of anti-skeptical reasoning of the painting analogy. I develop a modified transcendental strategy that resembles aspects of Davidson's treatment of error, while respecting the realism that motivates the project in question. I argue that beliefs about the colors of objects, for example, are systematically related and that the attribution of systematic disagreement cannot be justified. This shows that the systematic error Descartes claimed to find in our ordinary judgements is not fully intelligible. ;Finally I survey some contemporary alternatives to Descartes's account. Many dispositional analyses of qualities aim to revise our ordinary understanding of these qualities, thus taking for granted a prior demonstration of the distinction in question. I argue that no non-revisionary dispositional analysis of these qualities can succeed. I show that the notion of "anthropocentricity" is irrelevant to the project. Lastly I consider accounts that characterize primary qualities by their explanatory power. Previous arguments show that identifying some objects as possessing certain qualities is a condition of identifying beliefs as beliefs about those qualities. I end with a lesson about the limits of the explanatory power of a special austere conception of the world. (shrink)

Since molecules are inaccessible to immediate observation, our conception of the molecule is brought about by transdiction which entails invention of various transcendental ideas. In organic chemistry we think that molecules consist of atoms, bonds, functional groups, etc. This is, however, not the unique description of the molecule as is shown by quantum mechanical calculations, for example. Then, what description represents the real molecule? Before asking this question, we have to consider what the real molecule is in the first (...) place. Constructive realism distinguishes our cognitive world and the world just given, and claims that we should accept the former as reality. Understanding our cognitive world is possible only through construction of micro-worlds. Atoms, bonds, functional groups, etc., are micro-worlds which make sense in a theoretical framework of organic chemistry. In this study we translate a micro-world to an affordance and paraphrase it as a context-relative dispositional attribute of an {agent-world} complex. Then, we can understand that it is what we take as molecular structure, not what might be out there to be found, that we should accept as reality. Excluding metaphysical fictions from scientific arguments, constructive realism makes science a meaningful activity. Constructive realism claims that, for getting knowledge of the world, we have to integrate information into our own linguistic frame, i.e., to translate it. Strangification is a technique of intentionally taking an accepted proposition out of one scientific system and putting it into a completely different context. As is the case with translation, strangification brings about deeper understanding of philosophical as well as scientific grounds on which the proposition system holds. We apply this method to molecular structure and reveal that it is an ingenious model to describe molecular behavior in multi-molecular systems with strong interactions between molecules. Information provided by strangification is essential to claim the legitimacy of a proposition system. As far as strangification is properly applied, relativism is irrelevant to constructive realism. (shrink)

David Malet Armstrong has been one of the most influential contemporary metaphysicians working in the analytic tradition and surely the greatest 20th century Australian philosopher. His main merit is to have reestablished metaphysics as a respectable branch of philosophy placing it at the centre of the philosophical debate, and giving it the status of an authoritative and competent interlocutor of both rational and empirical sciences. By means of a rigorously argumentative approach and a sharp prose, Armstrong has built a whole (...) metaphysical system, that is, a comprehensive and unified picture of the fundamental structure of the world. The various chapters of the book address the key issues concerning Armstrong' view about the problem of universals, the nature of states of affairs, the ontological ground of possibility, nomic necessity, and dispositions, the truthmaker theory, and the theory of mind. This volume aims to celebrate Armstrong’s memory bringing new understanding, and hopefully stimulating more work, on his philosophy, with the conviction that it constitutes an invaluable heritage for contemporary research in metaphysics. (shrink)

1. If it is true that ‘an ethic is the propositional reflection of the dispositions and attitudes, policies and stances, of people,’ as Simon Blackburn says in summary of the quasi-realism that he champions in this excellent and wonderfully provocative book, then it seems to follow that different dispositions, attitudes, policies and stances—different conative states, for short—will issue in different ethics, each with an equal claim to truth; and this in turn seems to be one thing that (...) could be reasonably meant by that slippery polyseme ‘relativism’. If such relativism does follow, a good deal remains to be said about how much force it has. At the limit it might do no more than signal the abstract possibility of an ethic rivalling that of humans. More potently, it might somehow legitimize the different ethics of different groups of humans in actual conflict with one another. But without the possibility of some such variability of ethic to match a possible variability of conative state, the quasi-realist’s claim that an ethic ‘reflects’ a particular combination of conative states appears hollow. (shrink)

While the phrase "metaphysics of science" has been used from time to time, it has only recently begun to denote a specific research area where metaphysics meets philosophy of science—and the sciences themselves. The essays in this volume demonstrate that metaphysics of science is an innovative field of research in its own right. The principle areas covered are: The modal metaphysics of properties: What is the essential nature of natural properties? Are all properties essentially categorical? Are they all essentially (...) class='Hi'>dispositions, or are some categorical and others dispositional? Realism in mathematics and its relation to science: What does a naturalistic commitment of scientific realism tell us about our commitments to mathematical entities? Can this question be framed in something other than a Quinean philosophy? Dispositions and their relation to causation: Can we generate an account of causation that takes dispositionality as fundamental? And if we take dispositions as fundamental, what is the ontological ground of dispositions? Pandispositionalism: Could all properties be dispositional in nature? Natural kinds: Are there natural kinds, and if so what account of their nature should we give? For example, do they have essences? Here we consider how these issues may be illuminated by considering examples from reals science, in particular biochemistry and neurobiology. (shrink)

Realists about color, be they dispositionalists or physicalists, agree on the truth of the following claim: (R) x is red iff x is disposed to look red under standard conditions. The disagreement is only about whether to identify the colors with the relevant dispositions, or with their categorical bases. This is a question about the representational content of color experience: What kind of properties do color experiences ascribe to objects? It has been argued (for instance by (...) Boghossian and Velleman, 1991) that truths like (R) cannot be used in an account of the colors as they would result in ‚circular’, and therefore empty, contents. It has also been argued (for instance by Harman, 1996) that switching to an account of color in terms of a functional account of color sensations would result in a circular, and therefore empty, account. In this paper, I defend a realist account of color in terms of a (non-reductive) functional account of color sensations. Such an account of sensations has been suggested by Pagin (2000), and it can be applied to color sensations without the resulting account of the colors themselves being circular or empty. I argue that the so-called transparency of experience does not provide any argument against such an account. I also argue that on such an account, the issue of physicalism vs. dispositionalism boils down to the question of the modal profile of the color concepts. (shrink)

Given his hostility to intensional locutions, it is not surprising that Quine was suspicious of the subjunctive conditional. Although he admitted its usefulness as a heuristic device, in order to introduce dispositional terms, he held that it had no place in a finished scientific theory. In this paper I argue in support of something like Quine’s position. Many contemporary philosophers are unreflectively realist about subjunctives, regarding them as having objective truth values. I contest this. “Moderate realist” theorists, such as (...) Lewis and Stalnaker, admit that subjunctives are context-relative and often indeterminate; I argue, using some examples from the contemporary literature on conditionals, that these features are deeper and more widespread than they think. “Ultra-realist” theories, which deny any indeterminacy, are not credible. Hence subjunctives are unsuitable for certain purposes, in particular the description of mind-independent reality. (shrink)

The dispute between realists about color and anti-realists is actually a dispute about the nature of color properties. The disputants do not disagree over what material objects are like. Rather, they disagree over whether any of the uncontroversial facts about material objects--their powers to cause visual experiences, their dispositions to reflect incident light, their atomic makeup, and so on--amount to their having colors. The disagreement is thus about which properties colors are and, in particular, whether (...) colors are any of the properties in a particular set that is acknowledged on both sides to exhaust the properties of material objects. In a previous paper we discussed at length one attempt to identify colors with particular properties of material objects--namely, with their dispositions to cause visual experiences. Here we shall discuss a different and perhaps more influential version of realism, which says that the colors of material objects are microphysical properties of their surfaces. We shall call this theory physicalism about color (physicalism, for short). In order to evaluate this theory, however, we shall first have to clarify some methodological issues. Our hope is that we can bring some further clarity to the question of color realism, whether or not we succeed in our critique of the physicalists' answer. (shrink)

At the height of the Covid-19 pandemic, frontline medical professionals at intensive care units around the world faced gruesome decisions about how to ration life-saving medical resources. These events provided a unique lens through which to understand how the public reasons about real-world dilemmas involving trade-offs between human lives. In three studies (total N = 2298), we examined people’s moral attitudes toward triage of acute coronavirus patients, and found elevated support for utilitarian triage policies. These utilitarian tendencies did (...) not stem from period change in moral attitudes relative to pre-pandemic levels--but rather, from the heightened realism of triage dilemmas. Participants favored utilitarian resolutions of critical care dilemmas when compared to structurally analogous, non-medical dilemmas—and such support was rooted in prosocial dispositions, including empathy and impartial beneficence. Finally, despite abundant evidence of political polarization surrounding Covid-19, moral views about critical care triage differed modestly, if at all, between liberals and conservatives. Taken together, our findings highlight people’s robust support for utilitarian measures in the face of a global public health threat, and illustrate how hypothetical scenarios in moral psychology (e.g. trolley cases) should strive for more experiential and psychological realism, otherwise their results might not generalize to real-world moral dilemmas. (shrink)

Walking is an activity that always unfolds within a certain landscape. Tim Ingold has used the notion of “taskscape” to denote pragmatic uses of terrain. Whilst walking, we come to intersect with a variety of taskscapes. As Julia Tanney has highlighted, formal language can only get us so far when thinking about spontaneous, non-theoretical and non-representational activities. Borrowing Gilbert Ryle’s distinction between “knowing that” and knowing how”, I argue for a concept of walking that does not privilege intentions. When (...) somebody walks, they melt into a taskscape not entirely of their own design. Mind is inherently ecological. It is enacted within a certain ecology, and is actually inseparable from its environment. Mind is the sum of intelligent enactments. According to the position I seek to advance in this article, walking may be approached in an object-oriented manner. Each form of behavior composes an enactment that meshes with a certain ecology, what W. Teed Rockwell has called a “behavioral field.” Mind is the inherently relational enactment of a set of behavioral dispositions which are always already enmeshed within a field. When these dispositions enter what, following Markus Gabriel, may be called “fields of sense”, mind and walking become independent objects in their own right. (shrink)

It is well known that common objects in the environment can evoke possibilities of action, but what about their bi-dimensional representation? Do pictures or paintings that represent action-related objects evoke the same possibilities of actions of the objects that they represent? In contemporary cognitive science, there are two contrasting views on this issue. On the one hand, the ecological-dispositional approach to perception supports the idea that viewing depicted objects as endowed with the potential for action is nothing but an (...) illusion. On the other hand, recent findings show that our motor system is activated by the perception of both real and depicted action-related objects, and this activation plays a functional role in planning motor acts. A broad analysis reveals that the activation of the motor system during perceptual tasks plays a crucial rule in processing the practical meaning of the concrete objects and of the abstract representations of them. This evidence has consequences to our understanding of the way we experience pictures and paintings. (shrink)

Reflectance physicalists define reflectance as the intrinsic disposition of a surface to reflect finite-duration light pulses at a given efficiency per wavelength. I criticize the received view of dispositional reflectance (David R. Hilbert’s) for failing to account for what I call “harmonic dispersion,” the inverse relationship of a light pulse's duration to its bandwidth. I argue that harmonic dispersion renders reflectance defined in terms of light pulses an extrinsic disposition. Reflectance defined as the per-wavelength efficiency to reflect the superimposed, infinite-duration, (...) Fourier harmonics of pulses can be an intrinsic disposition of surfaces. This conclusion raises questions about mathematical realism, about which I nevertheless remain neutral. (shrink)

"Powers and Capacities in Philosophy" is designed to stake out an emerging, discipline-spanning neo-Aristotelian framework grounded in realism about causal powers. The volume brings together for the first time original essays by leading philosophers working on powers in relation to metaphysics, philosophy of natural and social science, philosophy of mind and action, epistemology, ethics and social and political philosophy. In each area, the concern is to show how a commitment to real causal powers affects discussion at the level (...) in question. In metaphysics, for example, realism about powers is now recognized as providing an alternative to orthodox accounts of causation, modality, properties and laws. Dispositional realist philosophers of science, meanwhile, argue that a powers ontology allows for a proper account of the nature of scientific explanation. In the philosophy of mind there is the suggestion that agency is best understood in terms of the distinctive powers of human beings. Those who take virtue theoretic approaches in epistemology and ethics have long been interested in the powers that allow for knowledge and/or moral excellence. In social and political philosophy, finally, powers theorists are interested in the powers of sociological phenomena such as collectivities, institutions, roles and/or social relations, but also in the conditions of possibility for the cultivation of the powers of individuals. The book will be of interest to philosophers working in any of these areas, as well as to historians of philosophy, political theorists and critical realists. (shrink)

This chapter introduces several versions of mental fictionalism, along with the main lines of objection and reply. It begins by considering the debate between eliminative materialism (“eliminativism”) versus realism about mental states as conceived in “folk psychology” (i.e., beliefs, desires, intentions, etc.). Mental fictionalism offers a way to transcend the debate by allowing talk of mental states without a commitment to realism. The idea is to treat folk psychology as a “story” and three different elaborations of this (...) are reviewed. First, prefix semantics paraphrases a sentence like ‘Biden believes that Trump lost’ as ‘According to folk psychology, Biden believes that Trump lost’, whereby ontological commitment to belief is avoided. Similarly, pretense theory suggests that we do not assert ‘Biden believes that Trump lost’, but only pretend to assert it. Third, affective theory proposes that such discourse is used in a metaphorical way to understand a person’s affective and dispositional states vis-a-vis the community. The main objections concern whether folk psychology has the features of storytelling, and whether mental fictionalism ends up being self-refuting. The chapter also recaps a less discussed fictionalist view about “qualia” or phenomenal states, and closes by summarizing the papers contained in the volume. (shrink)

The volume brings together for the first time original essays by leading philosophers working on powers in relation to metaphysics, philosophy of natural and social science, philosophy of mind and action, epistemology, ethics and social and political philosophy. In each area, the concern is to show how a commitment to real causal powers affects discussion at the level in question. In metaphysics, for example, realism about powers is now recognized as providing an alternative to orthodox accounts of causation, (...) modality, properties and laws. Dispositional realist philosophers of science, meanwhile, argue that a powers ontology allows for a proper account of the nature of scientific explanation. In the philosophy of mind there is the suggestion that agency is best understood in terms of the distinctive powers of human beings. Those who take virtue theoretic approaches in epistemology and ethics have long been interested in the powers that allow for knowledge and/or moral excellence. In social and political philosophy, finally, powers theorists are interested in the powers of sociological phenomena such as collectivities, institutions, roles and/or social relations, but also in the conditions of possibility for the cultivation of the powers of individuals. The book will be of interest to philosophers working in any of these areas, as well as to historians of philosophy, political theorists and critical realists. (shrink)

According to a well-known argument against dispositional essentialism, the nature of unmanifested token powers leaves dispositional essentialists with an objectionable commitment to the reality of non-existent entities. The idea is that, because unmanifested token powers are directed at their non-existent token manifestations, they require the reality of those manifestations. Arguably the most promising response to this argument works by claiming that, if properties are universals, dispositional directedness need only entail the reality of actually existing manifestation types. I argue that this (...) response fails, because no version of the response can adequately accommodate dispositions of the sort that follow from Coulomb’s law. This result both defeats an important argument that dispositional essentialists ought to be realists about universals and appears to leave dispositional essentialists with a problematic commitment to either non-relational connections or a Meinongian ontology. (shrink)

Michael Smith has written a series of seminal essays about the nature of belief and desire, the status of normative judgment, and the relevance of the views we take on both these topics to the accounts we give of our nature as free and responsible agents. This long awaited collection comprises some of the most influential of Smith's essays. Among the topics covered are: the Humean theory of motivating reasons, the nature of normative reasons, Williams and Korsgaard on internal (...) and external reasons, the nature of self-control, weakness of will, compulsion, freedom, responsibility, the analysis of our rational capacities, moral realism, the dispositional theory of value, the supervenience of the normative on the non-normative, the error theory, rationalist treatments of moral judgment, the practicality requirement on moral judgment and non-cognivist. This collection will be of interest to students in philosophy and psychology. (shrink)

Introduction -- A default position -- Experience -- The character of experience -- Understanding-experience -- A note about dispositional mental states -- Purely experiential content -- An account of four seconds of thought -- Questions -- The mental and the nonmental -- The mental and the publicly observable -- The mental and the behavioral -- Neobehaviorism and reductionism -- Naturalism in the philosophy of mind -- Conclusion: The three questions -- Agnostic materialism, part 1 -- Monism -- The linguistic (...) argument -- Materialism and monism -- A comment on reduction -- The impossibility of an objective phenomenology -- Asymmetry and reduction -- Equal-status monism -- Panpsychism -- The inescapability of metaphysics -- Agnostic materialism, part 2 -- Ignorance -- Sensory spaces -- Experience, explanation, and theoretical integration -- The hard part of the mind-body problem -- Neutral monism and agnostic monism -- A comment on eliminativism, instrumentalism, and so on -- Mentalism, idealism, and immaterialism -- Mentalism -- Strict or pure process idealism -- Active-principle idealism -- Stuff idealism -- Immaterialism -- The positions restated -- The dualist options -- Frege's thesis -- Objections to pure process idealism -- The problem of mental dispositions -- Mental -- Shared abilities -- The sorting ability -- The definition of mental being -- Mental phenomena -- The view that all mental phenomena are experiential phenomena -- Natural intentionality -- E/c intentionality -- The experienceless -- Intentionality and abstract and nonexistent objects -- Experience, purely experiential content, and n/c intentionality -- Concepts in nature -- Intentionality and experience -- Summary with problem -- Pain and pain -- The neo-behaviorist view -- A linguistic argument for the necessary connection between pain and behavior -- A challenge -- The Sirians -- N.N. Novel -- An objection to the Sirians -- The Betelgeuzians -- The point of the Sirians -- Functionalism, naturalism, and realism about pain -- Unpleasantness and qualitative character -- The weather watchers -- The rooting story -- What is it like to be a weather watcher? -- The aptitudes of mental states -- The argument from the conditions for possessing the concept of space -- The argument from the conditions for language ability -- The argument from the nature of desire -- Desire and affect -- The argument from the phenomenology of desire -- Behavior -- A hopeless definition -- Difficulties -- Other-observability -- Neo-behaviorism -- The concept of mind. (shrink)

The volume brings together for the first time original essays by leading philosophers working on powers in relation to metaphysics, philosophy of natural and social science, philosophy of mind and action, epistemology, ethics and social and political philosophy. In each area, the concern is to show how a commitment to real causal powers affects discussion at the level in question. In metaphysics, for example, realism about powers is now recognized as providing an alternative to orthodox accounts of causation, (...) modality, properties and laws. Dispositional realist philosophers of science, meanwhile, argue that a powers ontology allows for a proper account of the nature of scientific explanation. In the philosophy of mind there is the suggestion that agency is best understood in terms of the distinctive powers of human beings. Those who take virtue theoretic approaches in epistemology and ethics have long been interested in the powers that allow for knowledge and/or moral excellence. In social and political philosophy, finally, powers theorists are interested in the powers of sociological phenomena such as collectivities, institutions, roles and/or social relations, but also in the conditions of possibility for the cultivation of the powers of individuals. The book will be of interest to philosophers working in any of these areas, as well as to historians of philosophy, political theorists and critical realists. (shrink)

The volume brings together for the first time original essays by leading philosophers working on powers in relation to metaphysics, philosophy of natural and social science, philosophy of mind and action, epistemology, ethics and social and political philosophy. In each area, the concern is to show how a commitment to real causal powers affects discussion at the level in question. In metaphysics, for example, realism about powers is now recognized as providing an alternative to orthodox accounts of causation, (...) modality, properties and laws. Dispositional realist philosophers of science, meanwhile, argue that a powers ontology allows for a proper account of the nature of scientific explanation. In the philosophy of mind there is the suggestion that agency is best understood in terms of the distinctive powers of human beings. Those who take virtue theoretic approaches in epistemology and ethics have long been interested in the powers that allow for knowledge and/or moral excellence. In social and political philosophy, finally, powers theorists are interested in the powers of sociological phenomena such as collectivities, institutions, roles and/or social relations, but also in the conditions of possibility for the cultivation of the powers of individuals. The book will be of interest to philosophers working in any of these areas, as well as to historians of philosophy, political theorists and critical realists. (shrink)

This dissertation provides a theory of the nature of aesthetic experiences on the basis of a theory of aesthetic values. It results in the formulation of the following necessary conditions for an experience to be aesthetic: it must consist of a representation of an object and an accompanying feeling; the representation must instantiate an intrinsic value; and the feeling must be the recognition of that value and bestow it on the object. Since representations are of intrinsic value for different reasons, (...) there are different kinds of aesthetic experiences . By means of certain conceptual links, it is possible to extend this account to other aesthetic entities thus enabling the formulation of a general theory of the aesthetic in non-aesthetic terms. In particular, aesthetic values are identical with subjective dispositions to elicit aesthetic experiences under normal conditions. Accordingly, I endorse anti-realism about aesthetic values: their existence, nature and exemplification are mind-dependent, while their ascriptions to objects have genuine truth-values. I back up this account by arguing against the alternative positions that either take aesthetic values to be objective or deny the truth-aptness of their attributions. Furthermore, I put forward a relativist variant of anti-realism according to which ascriptions of different aesthetic values to a particular object are all correct, given that the aesthetic experiences involved are made under normal conditions and concern the same aesthetically nonevaluative features of that object. For there is no specifically aesthetic norm by means of which one of the faultless aesthetic experiences can be picked out as the only appropriate one. That aesthetic values nevertheless show a normative dimension is ensured by their conformity to a general account of values as capacities to satisfy, or dissatisfy, rational desires. (shrink)

A groundswell of recent work in philosophy has sought to revitalize the analysis of causation by appealing to "active principles" such as powers, dispositions, capacities, tendencies, and propensities. These principles are described in a realist and rather Aristotelian fashion, in stark contrast to the deflationary and linguistic accounts of such principles characteristic of Humean thought and empiricist thinking more generally. Natures, essences, powers, and de re necessity are back in the analysis of causation. I do not argue in this (...) paper for the plausibility of the revitalization project in general; instead, I explain how I think one aspect of it must be understood if the project is to be plausible. I suggest that those who are moved to resist Humean austerity and embrace a realism about things such as causal powers should take care in how they formulate this realism. Some Aristotelian notions, such as the concept of a causal power, may well be useful to modern studies of causation. Others, such as the notion that causal powers are determined by essences which comprise the natures of things, are outmoded in many sciences today. This paper focuses specifically on the notions of power and essence in the context of causation. Contra some of the most important recent proponents of the revitalization project, I contend that causal generalizations are not generally best understood as determined by the essential properties of natural kinds. How a member of a kind (natural or otherwise) behaves causally may be a function of its causal powers, but such powers need not constitute anything like the "essence" of a kind. -/- 1. Revitalizing causation with dispositional essences 2. Causal behaviour in kinds without essences 3. Causal powers and inessential distributions. (shrink)