Theodore Sider

The intimate relationship between X and Y consists in the existence of (metaphysically) necessary truths correlating their occurrences/existences/instantiations. E would be in some sense “overdetermined” if caused by both X and Y.2 Some philosophers say this would be bad, that this cannot or does not happen, that we should construct theories ruling it out, at least in certain cases.3 But why? Given the necessary truths correlating objects and their parts, objects and events concerning those objects, physical and supervenient mental properties, and so on, X and Y do both seem to be causes of E. Should we say that a baseball..

Locke’s view that continuants are numerically distinct from their constituting hunks of matter is popular enough to be called the “standard account”.1 It was given its definitive contemporary statement by David Wiggins in Sameness and Substance2, and has been defended by many since. Baker’s interesting book contributes new arguments for this view, a new definition of ‘constitution’, and a sustained application to persons and human animals. Much of what she says develops this view in new and important ways. But in some cases she does not advance the position, and in others she takes steps backwards. According to Baker, a person is numerically distinct from her constituting animal. One of Baker’s leading arguments is surprisingly unconvincing. Persons differ in important ways from non-human animals. Only persons are moral agents, modify their goals, have wars, culture, etc. If persons were identical to animals—if we were “nothing but animals”, as she puts it—then the manifest discontinuity between humans and non-human animals would be located “within the domain of biology”. “But from a biological point of view, human animals…are biologically continuous with non-human animals.” (p. 17) The argument fails: why should identifying persons with animals preclude saying that these particular animals have radically distinctive features that are of little interest to biologists? The traditional case for non-identity (which Baker accepts) is more powerful: a person and her constituting animal differ by having different persistence conditions. If my memories were transferred to a new body and my old body destroyed, I the person might survive, but the human animal who constituted me would perish. Therefore, before the transfer, I and the animal that constituted me would be numerically distinct but extremely similar things located in exactly the same place. This consequence—the central thesis of the Wiggins view—is surprising: so surprising that some reject the Wiggins view on that basis..

Some philosophers believe that everyday objects are 4-dimensional spacetime worms, that a person (for example) persists through time by having temporal parts, or stages, at each moment of her existence. None of these stages is identical to the person herself; rather, she is the aggregate of all her temporal parts.1 Others accept “three dimensionalism”, rejecting stages in favor of the notion that persons “endure”, or are “wholly present” throughout their lives.2 I aim to defend an apparently radical third view: not only do I accept person stages; I claim that we are stages.3 Likewise for other objects of our everyday ontology: statues are statue-stages, coins are coin-stages, etc. At one level, I accept the ontology of the worm view. I believe in spacetime worms, since I believe in temporal parts and aggregates of things I believe in. I..

Eli Hirsch has argued in many places that non-commonsensical ontological claims just couldn't be true, since there is strong metasemantic pressure to charitably interpret natural language---correct interpretations must, unless all else is highly unequal, count a sentence (especially a perceptual sentence) as true if ordinary speakers regard it as being obviously true. In previous work I replied that ontologists can stipulatively introduce a new language, "Ontologese", that is exempt from this pressure toward charity. Hirsch has recently objected to this proposal; this paper is my reply.

André Gallois’s Occasions of Identity injects a refreshing new perspective into an old debate. Actually, what is new is the advocacy of the perspective: Gallois takes up a view that many consider a non-starter, and shows this reaction to be premature. The debate is over the right way to understand the traditional puzzles involving two things being in the same place at the same time; the perspective is that identity can hold temporarily. Suppose an amoeba, name it AMOEBA, divides in two. One of the resultant amoebas, POND, lives in a pond; the other, SLIDE, is examined on a slide in a laboratory. Does AMOEBA survive this process, and if so, does it survive as POND or SLIDE? If we stipulate that POND and SLIDE are symmetrically related to AMOEBA then it seems arbitrary to identify AMOEBA with exactly one of POND and SLIDE. But we cannot identify AMOEBA with each, for then by the transitivity and symmetry of identity we would wrongly identify POND and SLIDE. We are left with the conclusion that AMOEBA is identical to neither. But this seems wrong too; surely fission does not result in death. So just what does happen to AMOEBA? How to respond to this and related cases has been much discussed.1 There are many proposals, each with distinctive strengths and weaknesses. To these Gallois adds his own, which runs as follows. After division, there are two amoebas, POND and SLIDE, each of which existed before division. But it does not follow that there were two amoebas before division. Though POND and SLIDE are numerically distinct after division, they were numerically identical before division. The identity relation can hold temporarily, or occasionally, as Gallois puts it. My sense is that this sort of claim is regarded by most metaphysicians as downright wacky. And yet there is something very natural about it. Why distinguish POND and SLIDE today because they will differ tomorrow? I suspect the “wackiness” reaction has two sources, one based on Leibniz’s Law..

In order to perfectly describe the world, it is not enough to speak truly. One must also use the right concepts - including the right logical concepts. One must use concepts that "carve at the joints", that give the world's "structure". There is an objectively correct way to "write the book of the world". Much of metaphysics, as traditionally conceived, is about the fundamental nature of reality; in the present terms, this is about the world's structure. Metametaphysics - inquiry into the status of metaphysical questions - turns on structure. The question of whether ontological, causal, or modal questions are "substantive" is in large part a question of whether the world has ontological, causal, and modal structure - whether quantifiers, causal relations, and modal operators carve at the joints.

In , Peter van Inwagen asked a good question. (Asking the right question is often the hardest part.) He asked: what do you have to do to some objects to get them to compose something---to bring into existence some further thing made up of those objects? Glue them together or what?1 Some said that you don’t have to do anything.2 No matter what you do to the objects, they’ll always compose something further, no matter how they are arranged. Thus we learned of the fusion of the coins in our pockets and the Eiffel tower.

Some say that presentism precludes time travel into the past since it implies that the past does not exist, but this is a bad argument. Presentism says that only currently existing entities exist, and that the only properties and relations those entities instantiate are those that they currently instantiate. This does in a sense imply that the past does not exist. But if that precluded time travel into the past, it would also preclude the one-second-per-second “time travel” into the future that is ordinary persistence, for presentism accords the future the same ontological status as the past. Instead of quantifying over past and future objects and events, presentists speak a tensed language, regimented with primitive sentential tense operators. For a presentist, a persisting person is one who did exist, and who will exist. Regimented, these claims become: it was the case that she exists, and it will be the case that she exists. The presentist may then apply the same strategy to time travel proper. Suppose Katy travels back to the time of the dinosaurs. The presentist can say that it was the case two hundred million years ago that Katy exists. This claim, which consists of a present-tense statement “Katy exists” embedded within the past tense operator it was the case two hundred million years ago that, is exactly the sort of statement about time that a presentist is free to accept. This has all been made clear by Simon Keller and Michael Nelson ( ). In addition to rebutting the bad argument against the consistency of presentism and time travel, Keller and Nelson argue positively in favor of consistency by showing how to translate David Lewis’s ( ) account of time travel into the presentist’s tensed language. The appearance of con ict between presentism and time travel, they argue, is due only to the fact that most defenders of time travel (for example Lewis) have tended to phrase their defenses in nonpresentist terms. As much as I applaud their rebuttal of the bad argument, I wish to sound a note of caution..

Exotic ontologies are all the rage. Distant from common sense and often science as well, views like mereological essentialism, nihilism, and fourdimensionalism appeal to our desire to avoid arbitrariness, anthropocentrism, and metaphysical conundrums.1 Such views are defensible only if they are materially adequate, only if they can “reconstruct” the world of common sense and science. (No disrespect to the heroic metaphysicians of antiquity, but this world is not just an illusion.) In the world of common sense and science, bicycles survive changes in their parts, billiard balls strike one another, and nothing travels faster than light. The mereological essentialist denies the rst, but offers this replacement: “there exist successions of numerically distinct, but appropriately related, bicycles with different parts” (Chisholm, , chapter ). The nihilist denies the second, but offers this replacement: “there exist X s and Y s such that the X s are arranged billiard-ball-wise, the Y s are also arranged billiard-ball-wise, and the X s strike the Y s”.2 The four-dimensionalist denies the third, but offers this replacement: “no sequences of matter-stages that are related by genidentity travel faster than light”.3 There is room for disagreement over what exactly “reconstruction” amounts to, but at a minimum: when a metaphysical theory reconstructs ordinary sentences φ1. . . as replacement sentences ψ1. . . , ordinary and scienti c evidence must not refute the view that, strictly speaking, it is ψ1. . . rather than φ1. . . that are true. The metaphysician needs reconstruction in order to face the tribunal of experience. An intriguing newcomer to the contemporary scene is the ancient doctrine of monism, the claim that “reality is one”.4 I will argue that, contrary to..

Persistence through time is like extension through space. A road has spatial parts in the subregions of the region of space it occupies; likewise, an object that exists in time has temporal parts in the various subregions of the total region of time it occupies. This view — known variously as four dimensionalism, the doctrine of temporal parts, and the theory that objects “perdure” — is opposed to “three dimensionalism”, the doctrine that things “endure”, or are “wholly present”.1 I will attempt to resolve this dispute in favor of four dimensionalism by means of a novel argument based on considerations of vagueness. But before argument in this area can be productive, I believe we must become much clearer than is customary about exactly what the dispute is, for the usual ways of formulating the dispute are flawed, especially where three dimensionalism is concerned

Many otherwise reasonable philosophers are impatient with ontology. These philosophers will probably have little time for Objects and Persons, which claims that while there do exist “atoms arranged statuewise”, there do not exist statues; while there do exist atoms arranged tablewise and atoms arranged chairwise, there exist no tables and chairs. Though I join these philosophers, at the end of the day, in rejecting Merricks’s claims, that day is long, whereas they want a quick verdict. But why? Do our impatient friends think that Merricks’s claims are contradictory, analytically false, or otherwise conceptually incoherent? They may say that the conventional meaning of “there exists a statue” is “there exist atoms arranged statuewise”, but this does not stand up to scrutiny. Someone could, of course, just decide to mean such a thing by “there exists a statue”, but then her pronouncements would be irrelevant to Merricks, who intends to be using a..

In my book Four-dimensionalism (chapter 4, section 9), I argued that fourdimensionalism – the doctrine of temporal parts – follows from several other premises, chief among which is the premise that existence is never vague. Kathrin Koslicki (preceding article) claims that the argument fails since its crucial premise is unsupported, and is dialectically inappropriate to assume in the context of arguing for four-dimensionalism. Since the relationship between four-dimensionalism and the non-vagueness of existence is not perfectly transparent, I think the argument would retain some interest even if the premise were wholly unsupported; it would show that anyone who accepts that premise (which seems reasonable enough to me though perhaps not to others) must accept four-dimensionalism. Still, Koslicki is right that my defense of the premise was thin. So I will now try to do better. The new defense will have further premises, which could ultimately be rejected by opponents of four-dimensionalism, and so the argument retains the form: anyone who thinks certain things (which seem reasonable enough to me though perhaps not to others) must believe four-dimensionalism. But that’s metaphysics for you. I should also say that, in addition to the material on vague existence, there is more in Koslicki’s excellent paper which I cannot discuss here. I agree with much of it;1 and where we disagree there are formidable challenges, some of which I hope to address in the future

According to four dimensionalism, the material world is divided into momentary stages. In a four-dimensional world, which objects are the ordinary things, the things we normally name and quantify over? Aggregates of stages, according to most four-dimensionalists, but according to stage theorists (or exdurantists), ordinary objects are instead to be identified with the stages themselves. (A temporal counterpart theoretic account of de re temporal predication is then given.) This paper argues that a stage theorist is best positioned to accept David Lewis's argument from temporary intrinsics for four-dimensionalism, since stage theorists are the only four-dimensionalists who attribute monadic temporary intrinsic properties to ordinary things.

Presentism is the doctrine that only the present is real. Since ordinary talk and thought are full of quantification over non-present objects, presentists are in a familiar predicament: in their unreflective moments they apparently commit themselves to far more than their ontological scruples allow. A familiar response is to begin a project of paraphrase. Truths appearing to quantify over problematic entities are shown, on analysis, to not involve quantification over those entities after all. But I think that we might be better off abandoning paraphrase altogether. I suggest a project of discovering “underlying truths” rather than paraphrases. I will explore this strategy as applied to defending presentism, but my hope is that lovers of desert landscapes everywhere will herein find words of comfort

In no possible world does a time traveler succeed in killing herearlier self before she ever enters a time machine. So if many,many time travelers went back in time trying to kill theirunprotected former selves, the time travelers would fail inmany strange, coincidental ways, slipping on bananapeels, killing the wrong victim, and so on. Such cases producedoubts about time travel. How could ``coincidences'' beguaranteed to happen? And wouldn't the certainty of coincidentalfailure imply that time travelers are not free to killtheir earlier selves? But if so, what would inhibit theirfreedom? Despite initial appearances, these and other doubtsmay be answered: the possibility of time travel survives yetanother challenge.

This dissertation explores the concepts of naturalness, intrinsicality, and duplication. An intrinsic property is had by an object purely in virtue of the way that object is considered in itself. Duplicate objects are exactly similar, considered as they are in themselves. The perfectly natural properties are the most fundamental properties of the world, upon which the nature of the world depends. In this dissertation I develop a theory of intrinsicality, naturalness, and duplication and explore their philosophical applications. Chapter 1 introduces the notions, gives a preliminary survey of some proposed conceptual connections between the notions, and sketches some of their proposed applications. Chapter 2 gives my background assumptions and introduces notational conventions. In chapter 3 I present a theory of naturalness. Although I take ‘natural’ as a primitive, I clarify this notion by distinguishing and explicating various conceptions of naturalness. In chapter 4 I give a theory of various notions related to naturalness, especially intrinsicality and duplication. I show that ‘intrinsic’ and ‘duplicate’ are interde nable, and then give analyses of these and other notions in terms of naturalness. If, as I think likely, naturalness cannot be analyzed, then what is the proper response? David Lewis suggests: accept naturalness as a primitive. I am sympathetic to this proposal, but not to the form Lewis gives it: chapter 5 contains an argument against Lewis’s theory of naturalness. In chapter 6 I reject the idea that naturalness is analyzable in terms of immanent universals. I focus on the work of D. M. Armstrong. I also criticize Armstrong’s arguments against transcendent universals.

In the process of arguing against all theories of extended material objects made up of simples, Dean Zimmerman has recently argued against the compossibility of continuous closed and continuous open material objects. But it is surely undeniable that point-like material objects are possible; plausible principles of recombination and the principle of unrestricted composition then lead to the possibility Zimmerman rejects. Fortunately, Zimmerman’s arguments can be resisted: what appear to be implausible modal consequences of the compossibility of open and closed continuous material objects turn out to be merely the results of a decision to use ‘material object’ in a certain way

An intrinsic property, as David Lewis puts it, is a property "which things have in virtue of the way they themselves are", as opposed to an extrinsic property, which things have "in virtue of their relations or lack of relations to other things".1 Having long hair is an intrinsic property; having a long-haired brother is not. Intuitive as this notion is (and valuable in doing philosophy, I might add), it seems to resist analysis. Analysis, that is, to “quasi-logical” notions such as necessity, spatiotemporal location: using stronger tools, Lewis has given an analysis of intrinsicality that I take to be roughly correct. Lewis initially described intrinsic properties in his 1983 paper "Extrinsic Properties" as follows