Harold Noonan

I respond to criticisms by David Mackie of my previous paper on animalism and Lockeanism. I argue that the ‘transplant intuition’, that a person goes where his brain (or cerebrum) goes, is compatible both with animalism and Lockeanism. I give three arguments for this conclusion, two of them developing lines of thought in Parfit's work. However, I accept that animalism and Lockeanism are incompatible, and I go on to consider the difficulties for Lockeanism that this raises. The principal difficulty, concerning the reference of ‘I’, can be met by distinguishing the thinker of an ‘I’‐thought from the reference of an ‘I’‐thought. The reference is always the person thinking the thought, but when the thought is simultaneously that of an animal coincident but non‐identical with that person, there is not a unique thinker. Mackie's criticisms of this view are ineffective.

How is the debate between presentism and eternalism to be characterized? It is usual to suggest that this debate about time is analogous to the debate between the actualist and the possibilist about modality. I think that this suggestion is right. In what follows I pursue the analogy more strictly than is usual and offer a characterization of what is at the core of the dispute between presentists and eternalists that may be immune to worries often raised about the substantiality of the debate. I suggest that the debate be characterized in Lewisean terms and define positions I call *Lewisean* eternalism and anti-*Lewisean*' presentism (analogous to Lewisean possibilism and anti-Lewisean actualism). I explain some advantages of the proposal and discuss some objections. I conclude that pursuing the analogy strictly offers the prospect of giving clear sense to a controversy which otherwise seems to many deeply obscure

Eric Olson argues that the dynamic view of time must be false. It requires that the question ‘How fast does time pass?’ has an answer. But its only possible answer, one second per second, is not an answer. I argue that Olson has failed to identify what is wrong with talk of time’s passage. Then I argue that, nonetheless, he is right to reject it. To say that time passes is analogous to saying that space is dense, and to ask about the rate of time’s passage is analogous to asking how dense space is. Since the questions are on a par the dynamic view of time, which requires that they are not, is mistaken.

In this book, Eli Hirsch focuses on identity through time, first with respect to ordinary bodies, then underlying matter, and eventually persons. These are linked at various points with other aspects of identity, such as the spatial unity of things, the unity of kinds, and the unity of groups. He investigates how our identity concept ordinarily operates in these respects. He also asks why this concept is so cental to our thinking and whether we can justify seeing the world in terms of such a concept. This is the revised and updated edition of a hardback published in 1982.

This is an elegant and clear tour through many of the issues in philosophy of mind that have occupied philosophers of this century. The topics covered include the problem of other minds, arguments for and against the existence of the soul, a discussion of the bundle theory of the mind, behaviorism, functionalism, mind/brain identity, the argument against the possibility of private language, personal identity and the possibility of after-life, and the question of whether animals and computers can have minds. Carruthers emphasizes arguments for and against the various theories considered, and encourages readers to actively evaluate these approaches as well. Written with clarity and directness, Introducing Persons will prove a useful text for the beginner while simultaneously providing original material of interest to the advanced student and professional philosopher.

Saul Kripke is one of the most important philosophers of the twentieth century. His most celebrated work, Naming and Necessity , makes arguably the most important contribution to the philosophy of language and metaphysics in recent years. Asking fundamental questions – how do names refer to things in the world? Do objects have essential properties? What are natural kind terms and to what do they refer? – he challenges prevailing theories of language and conceptions of metaphysics, especially the descriptivist account of reference, which Kripke argues is found in Frege, Wittgenstein and Russell, and the anti-essentialist metaphysics of Quine. In this invaluable guidebook to Kripke's classic work, Harold Noonan introduces and assesses: Kripke's life and the background to his philosophy the ideas and text of Naming and Necessity the continuing importance of Kripke's work to the philosophy of language and metaphysics. The Routledge Philosophy GuideBook to Kripke and Naming and Necessity is an ideal starting point for anyone coming Kripke's work for the first time. It is essential reading for philosophy students studying philosophy of language, metaphysics, logic, or the history of analytic philosophy

In his Ted Sider takes care to define the notion of a temporal part and his doctrine of perdurantism using only the temporally indexed notion of parthood – ‘ x is part of y at t’ – rather than the atemporal notion of classical mereology – ‘ x is a part of y’ – in order to forestall accusations of unintelligibility from his opponents. However, as he notes, endurantists do not necessarily reject the classical mereological notion as unintelligible. They allow that it makes sense and applies to atemporal subject matters and to temporal subject matters when the entities under discussion are not continuants. Thus, they allow that it makes sense to say that metaphysics is a part of philosophy, or that football is a game of two halves. What endurantists deny is only that the classical mereological notion is applicable to continuants: continuants , they say, have no proper parts simpliciter , either because it is false to say that they have or because it is unintelligible.Thus perdurantists do not have to embrace Sider's excessive caution in defining their position. 1 They can safely allow themselves classical mereological notions as long as it is a consequence of their definitions that continuants are perdurers/have temporal proper parts only if they have atemporal proper parts. 2In his Josh Parsons illuminatingly takes on the task he describes as ‘get[tting] the allegedly technical concepts of temporal part, perdurance and so on by ratcheting up from mereological relations, subregion relations among times and the concept of exact temporal location ’. He continues, ‘My definitions provide a good answer to those endurantists who claim …

The response to Kripke’s modal argument I wish to propose appeals to the distinction between indicative descriptions, i.e., descriptions formed using indicative verb forms, and what I shall call subjunctive descriptions, descriptions formed using non-indicative verb forms used in subjunctive conditionals. The contrast is between ‘the person who is richer than anyone else in the world’ and ‘the person who would have been richer than anyone else in the world’. The response to Kripke’s modal argument is that indicative descriptions are always rigid designators and so do not contrast with proper names

What are the requirements on an adequate genuine modal realist analysis of modal discourse? One is material adequacy: the modal realist must provide for each candidate analysandum an analysans in the language of counterpart theory which by his lights has the same truth value as the candidate analysandum. Must the material biconditional joining these be necessarily true? This is the requirement of strict adequacy. It is not satisfied if Lewis’s 1968 scheme provides the analysis. John Divers puts forward a modification, which identifies cases of ‘advanced modalizing’ in which the modal operator is semantically redundant. Even with this modification modal realist analyses of statements of modal discourse will be strictly inadequate. Strict adequacy can be achieved by extending the redundancy interpretation to all de dicto modal statements. The price is the denial of de dicto contingency. But perhaps material adequacy is enough. If the modal realist has a systematic means of replacing every sentence of quantified modal logic which he considers true by a sentence of counterpart theory that he considers true, perhaps he need do no more. Still, traditionally philosophical analysis aims at strict adequacy so it is as well to know that this is a test the modal realist analysis fails unless he abandons de dicto contingency.

The aim of the paper is to discuss some recent variants of familiar puzzles concerning the relations of parts to wholes put forward by Trenton Merricks and Eric Olson. The argument is put forward that so long as the familiar distinction between 'loose and popular' and 'strict and philosophical' senses of identity claims is accepted the paradoxical conclusions at which Merricks and Olson arrive can be resisted. It is not denied that accepting the distinction between 'loose and popular' and 'strict and philosophical' senses of identity claims is itself a departure from common-sense, but it is argued that it is the smallest such departure available to us

Debate between Humean contingentists and anti-Humean necessitarians in the philosophy of science is ongoing. One of the most important contemporary anti-Humeans is Alexander Bird. Bird calls the particular version of Humeanism he is opposed to 'categoricalism'. In his paper (2005) and in Chapter 4 of his book (2007) Bird argues against categoricalism about properties and laws. His arguments against categoricalism about properties are intended to support the necessitarian position he calls dispositional monism. His arguments against categoricalism about laws are intended to refute the contingent regularity view of laws (even in its sophisticated Lewisean version) and the nomic necessitation view of Armstrong (which involves a contingent necessitation relation). The general position Bird defends is that properties are necessarily related to the dispositions they bestow on their bearers and laws are necessary truths. I consider two of Bird's arguments against categoricalism about properties, and one of his arguments against the regularity view of laws. Maybe other arguments against categoricalism are persuasive. These, I submit, are not.