Thomas Hofweber

An under-explored intermediate position between traditional materialism and traditional idealism is the view that although the spatiotemporal world is purely material, minds nonetheless have a metaphysically special place in it. One such intermediate position is that minds must exist, by metaphysical necessity, in any material world, and thus a mindless material world is impossible. This position, labeled The Subjectivity Thesis by Anton Friedrich Koch, was defended by him with an intriguing, purely metaphysical argument that is largely neglected in the contemporary debate. This paper is a critical examination of Koch’s argument, as well as of the larger position it would lead to

On the one hand they seem to be quite obviously truth conditionally equivalent, but on the other hand they seem to be about different things. Whereas (1) is about Jupiter and its moons, (2) is about numbers. In particular, the word ‘four’ appears in (1) in the position of an adjective or determiner, whereas it seems to be a name for a number in (2). Furthermore, (2) appears to be an identity statement claiming that what two number terms stand for is the same thing. Several authors have proposed answers to this puzzle, including Frege, by either pinning the issue on the nature of numbers, pretense, fictionalism, or the nature of reference, but all these proposals agreed that (2) is an identity statement and that in it ‘four’ is a name for an object. In [Hofweber, 2007] I argued that (2) is not an identity statement and that ‘four’ in (2) is not a name for an object. The argument for it was this: When we look at what role (2) has in actual communication we can see that (2) has a focus effect on a discourse that arises from the syntax without special intonation

An under-explored intermediate position between traditional materialism and traditional idealism is the view that although the spatiotemporal world is purely material, minds nonetheless have a metaphysically special place in it. One way this can be is via a special role that subjects have in the metaphysics of material objects. Some metaphysical aspect of material objects might require the existence of subjects. This would support that minds must exist if material objects exist and thus that a mindless material world is impossible. This view, labeled the subjectivity thesis by Anton Friedrich Koch, was defended by him with an intriguing, purely metaphysical argument connected to the individuation of material objects in space and time. The present paper hopes to make progress on assessing the viability of such a position. It starts by critically examining Koch's argument for the subjectivity thesis, as well as similar arguments that give minds a central place in the metaphysics of material objects via considerations about identity and difference. It then compares these ideas to similar ones in the philosophy of time, and concludes with an outlook on whether such a position is viable and what needs to be done to fill the gaps unearthed along the way

Many significant problems in metaphysics are tied to ontological questions, but ontology and its relation to larger questions in metaphysics give rise to a series of puzzles that suggest that we don't fully understand what ontology is supposed to do, nor what ambitions metaphysics can have for finding out about what the world is like. Thomas Hofweber aims to solve these puzzles about ontology and consequently to make progress on four metaphysical debates tied to ontology: the philosophy of arithmetic, the metaphysics of ordinary objects, the problem of universals, and the question of whether the fact-like aspect of reality is independent of us. Crucial parts of the proposed solution involve considerations about quantification and its relationship to ontology, the place of reference in natural languages, the relationship between syntactic form and focus, whether there could be any ineffable facts, and others.

Everyone working on metaphysical questions about properties or propositions knows the reaction that many non-philosophers, even nonmetaphysicians, have to such questions. Even though they agree that Fido is a dog and thus has the property (or feature or characteristic) of being a dog, it seems weird, suspicious, or confused to them to now ask what that thing, the property of being a dog, is. The same reservations do not carry over to asking what this thing, Fido, is. There is a substantial and legitimate project to find out more about Fido, but is there a similar substantial and legitimate project to find out more about the property of being a dog? Metaphysicians know that there is a straightforward way to motivate such a project, and much of the contemporary debate in the metaphysics of properties is in the ballpark of carrying it out. If we agree that Fido has the property of being a dog, then there is something that is a property and that Fido has. Thus we can ask about what this thing is that he has. How does it relate to Fido? Is it concrete or abstract? Is it fully present in each object that has it? And so on and so forth. Maybe the nonphilosophers are merely not used to asking such questions about unusual entities such as properties, but they are equally legitimate for them as they are for any other thing. However, even metaphysicians sometimes have the nagging feeling that something has gone wrong in the metaphysics of properties, and that a substantial metaphysical investigation into their..