Stephen Mumford

What is the new essentialist asking us to accept? Not that there are natural kinds, nor that there are intrinsic causal powers. These things could be accepted without a commitment to essentialism. They are asking us to accept something akin to the Kripke‐Putnam position: a metaphysical theory about kind‐membership in virtue of essential properties. But Salmon has shown that there is no valid argument for the Kripke‐Putnam position: no valid inference that gets us from reference to essence. Why then should we accept essentialism? A remaining reason is Ellis's argument by display: we should buy essentialism because of the benefits it will bring. But are these benefits real? The problem is that the putative benefits of essentialism – that the laws of nature are necessary, that the problem of induction is solved, and so on – look actually to be the assumptions of Ellis's theory. If that is the case, there is no real benefit to be gained from adopting the theory. The argument for essentialism is therefore underdetermined and it remains possible to accept natural kinds into one's ontology without accepting their corresponding essences.

Free will is a problem of modality, hampered by a commitment to modal dualism: the view that there is only necessity and pure contingency. If we have necessity, then things couldn't have been otherwise, against the Principle of Alternate Possibilities (AP). If there is complete contingency, then the agent seems to have no control over her actions, against the principle of Ultimate Authorship (UA). There is a third modality in natural causal processes, however. AP and UA can be reconciled if we allow both causation and agency to involve the dispositional modality.

In this paper I aim to make sense of our pre‐theoretic intuitions about dispositions by presenting an argument for the identity of a disposition with its putative categorical base. The various possible ontologies for dispositions are outlined. The possibility of an empirical proof of identity is dismissed. Instead an a priori argument for identity is adapted from arguments in the philosophy of mind. I argue that dispositions occupy, by analytic necessity, the same causal roles that categorical bases occupy contingently and that properties with identical causal roles are identical. The validity of the argument depends upon the possibility of overdetermination of disposition manifestations being rejected. ‘Ungrounded dispositions’ are dismissed as not genuine dispositions. Identity conditions for dispositions and categorical bases are outlined

SummaryThere are two rival ways in which events in the world can be explained: the covering law way and the dispositionalist way. The covering law model, which takes the law of nature as its fundamental explanatory unit, faces a number of renown difficulties. Rather than attempt to patch up this approach, the alternative dispositionalist strategy is recommended. On this view, general facts are dependent upon particular facts about what things do, rather than vice versa. This way of viewing the world is not only more intuitive but also handles some of the notorious problems faced by laws; such as those of probabilistic and unrealized facts. The dispositionalist strategy faces its own difficulties of explaining generality and contingency of behaviour. It is shown, however, that at least these difficulties should not dissuade the dispositionalist. The prospects for a convincing dispositionalist ontology to replace one based on laws of nature are thus healthy

Sport is a producer of both emotional and aesthetic experiences. But how do these relate? Does a spectator’s emotional engagement in sport enhance or hinder it as an aesthetic experience? And does the aesthetic perception of sport enhance or hinder the emotional experiences? These questions will be addressed with particular reference to the distinction that can be drawn between partisan and purist watchers of sport, and making use of thinking in contemporary aesthetics and philosophy of emotion. There are some reasons to think that emotion and aesthetics pull in opposite directions, in both sport and wider life. Does a purist miss out on the essence of sport if they adopt a detached aesthetic attitude? If that were the case, it would suggest that the sports spectator might have to choose between the two: experiencing one or the other but not both at the same time. Emotions and aesthetics would be a trade-off but I argue for some significant exceptions to this conclusion.

The voluntary suspension of play is a putative fair play norm that has emerged in the last 20 years in association football, though there is no reason in principle why it is limited to that sport. It occurs in football when an injury appears to have been sustained and another player deliberately puts the ball out of play so that the injury can receive rapid attention. It is widely understood as a positive development within the sport and philosophers have added their support on the basis that VSP is a way of players exercising autonomous moral responsibility. It is represented as a case of athletes putting care for their competitors before care for the contest. In this paper, however, it is argued that moral praise for VSP is misplaced. Attempts to induce a VSP almost always occur when a team is seeking to hold a position within a game. As a delaying tactic, it encourages the faking of injuries, which is all the more reprehensible because it exploits someone else's concern for that apparent injury. Conditions for the possibility of VSP within a sport are analysed as well as conditions for the abuse of VSP. VSP occurs because of a loophole, and ways in which this can be closed are presented. In an appendix, some initial empirical evidence is presented that backs the evaluative claims of the paper

In Watching Sport, Stephen Mumford distinguishes two ways in which sport can be seen. A purist sees it aesthetically while a partisan sees it competitively. But this overlooks the obvious point that most sports fans are neither entirely purist nor entirely partisan. The norm will be some moderate position in between with the purist and partisan as ideal limits. What is then the point of considering these pure aesthetic and pure competitive ways of seeing? In this discussion note, I consider possible accounts of the way in which the moderate spectator watches. After rejecting what I call a pure perception theory and a mixed view, I defend an oscillation theory. This means that the moderate sports fan is one who switches, sometimes rapidly, between the aesthetic and competitive perceptions of sport. A pay-off of this account is that we do not need a further, third way of perceiving sport in order to account for the moderate. It has been explained in terms of our original two forms of perception. This fills a lacuna in Mumford's account

This paper contains a consideration of the notion of genius and its significance to the discussion of the aesthetics of sport. We argue that genius can make a positive aes- thetic contribution in both art and sport, just as some have argued that the moral content of a work of art can affect its aesthetic value. A genius is an exceptional inno- vator of successful strategies, where such originality adds aesthetic value. We argue that an original painting can have greater aesthetic value than an exact replica, merely because it is the original. By parity of reasoning, a successful innovation in sport has additional aesthetic value just because it is a new creation. The genius is one who can provide this extra aesthetic pleasure and on that basis is rightly valued. The genius need not be conscious of how they achieve such innovations and thus find their own genius to be something they cannot explain but only demonstrate. In sport, innova- tions that offer new ways of playing or solving problems can produce competitive success which demands instant recognition and rewards

Metaphysics and Science brings together important new work within an emerging philosophical discipline: the metaphysics of science. In the opening chapter, a definition of the metaphysics of science is offered, one which explains why the topics of laws, causation, natural kinds, and emergence are at the discipline's heart. The book is then divided into four sections, which group together papers from leading academics on each of those four topics. Among the questions discussed are: How are laws and measurement methods related? Can a satisfactory reductive account of laws be given? How can Lorentz transformation laws be explained? How are dispositions triggered? What role should dispositional properties play in our understanding of causation? Are natural kinds and natural properties distinct? How is the Kripke-Putnam semantics for natural kind terms related to the natural kind essentialist thesis? What would have to be the case for natural kind terms to have determinate reference? What bearing, if any, does nonlinearity in science have on the issue of metaphysical emergence?