G. C. Goddu

Many defenders of the possibility of time travel into the past also hold that such time travel places no restrictions on what said time travelers can do. Some hold that it places at least a few restrictions on what time travelers can do. In attempting to resolve this dispute, I reached a contrary conclusion. Time travelers to the past cannot do other than what they in fact do. Using a very weak notion of can, I shall argue that the correspondingly strong cannot do otherwise applies in the case of backwards time travel. I defend this result from objections.

While there has been in depth discussion of many particular argumentation schemes, some lament that there is little to no theory underpinning the notion of an argumentation scheme. Here I shall argue against the utility of argument schemes, at least as a fundamental part of a complete theory of arguments. I shall also present and defend a minimalist theory of their nature—a scheme is just a set of proposition expressions and propositional functions. While simple, the theory contravenes several typical desiderata of argumentation schemes such as (i) aiding in the identification of enthymemes and (ii) keeping arguments constrained to a manageable taxonomy. So much the worse for the desiderata. Instead, I shall recommend focusing less on schemes and more on the component propositional functions.

While there has been in depth discussion of many particular argumentation schemes, some lament that there is little to no theory underpinning the notion of an argumentation scheme. Here I shall argue against the utility of argument schemes, at least as a fundamental part of a complete theory of arguments. I shall also present and defend a minimalist theory of their nature—a scheme is just a set of proposition expressions and propositional functions. While simple, the theory contravenes several typical desiderata of argumentation schemes such as aiding in the identification of enthymemes and keeping arguments constrained to a manageable taxonomy. So much the worse for the desiderata. Instead, I shall recommend focusing less on schemes and more on the component propositional functions.

A world in which time travel into the past occurred would seem like a most strange world. Nicholas Smith, however, in his ‘Bananas Enough for Time Travel’, argues that time travel is not so strange as we think. In particular, he argues against what he views as the main reason time travel worlds seem so strange – the claim that time travel entails unusual numbers of coincidences. I shall argue that Smith's argument for rejecting the claim is inadequate. Hence, the debate over the consequences of the coincidences of time travel cannot be avoided by denying the coincidences themselves.

According to the prevailing sentiment, changing the past is logically impossible. The prevailing sentiment is wrong. In this paper, I argue that the claim that changing the past entails a contradiction ultimately rests upon an empirical assumption, and so the conclusion that changing the past is logically impossible is to be resisted. I then present and discuss a model of time which drops the empirical assumption and coherently models changing the past. Finally, I defend the model, and changing the past, against objections.

An enthymeme is often defined as an argument with a missing component or an argument with an unexpressed component. Roy Sorensen, in “Are Enthymemes Arguments?”, argues against the possibility of enthymemes being arguments at all, but he assumes that arguments are abstract objects. I shall present and explore some more metaphysically neutral arguments against enthymemes as arguments and ultimately conclude that while not conclusive, the most viable option is Sorensen’s—enthymemes are not arguments.

This work analyzes Peter Geach's problem of intentional identity, viz. adequately formalizing the sentence "Hob thinks a witch has blighted Bob's mare and Nob wonders whether she killed Cob's sow" and other sentences like it. First, Geach's problem is presented, and then Geach's original formalization proposals, and his own reasons for rejecting them, are presented and discussed. Next, the solutions proposed by various philosophers and linguists are presented and analyzed in detail. All are shown to be either inadequate or incomplete. As a result, the standard objections to one particular solution, the pronoun of laziness solution, are re-examined and shown to have problematic consequences. Finally, a modified pronoun of laziness solution that avoids the standard objections is presented and defended

Suppose you doubt that rationally persuasive arguments can have just premises that are obviously false. But now consider:(X) Grass is red. Some arguments have merely obviously false premises.'Grass is red' is the only premise and is obviously false, so (X) should convince you that there are arguments with merely obviously false premises. On the face of it, there is nothing irrational about being so convinced by (X). But then (X) is a rationally persuasive argument with merely obviously false premises.A cheap trick you say? Not so, say I — a trick yes, but, I shall argue, far from cheap. In ' 'P, Therefore, P' Without Circularity,' Roy Sorensen uses numerous examples like these to suggest, among other things ..

In his recent paper, “What a Real Argument is”, Ben Hamby attempts to provide an adequate theoretical account of “real” arguments. In this paper I present and evaluate both Hamby’s motivation for distinguishing “real” from non-“real” arguments and his articulation of the distinction. I argue that neither is adequate to ground a theoretically significant class of “real” arguments, for the articulation fails to pick out a stable proper subclass of all arguments that is simultaneously both theoretically relevant and a proper subclass of all arguments.

Contextualists with regard to knowledge argue that the truth of the claim 'x knows that P' is contextually dependent. In doing so, they attempt to articulate the nature of the contextual dependence. Since part of making knowledge claims involves the adequate justification of beliefs, I shall explore whether any epistemic contextualist theories can be modified or adapted to provide an account of the context-dependence of justificatory strength for arguments. I shall conclude that the prospects are not promising.

A world in which time travel into the past occurred would seem like a most strange world. Nicholas Smith, however, in his ‘Bananas Enough for Time Travel’, argues that time travel is not so strange as we think. In particular, he argues against what he views as the main reason time travel worlds seem so strange – the claim that time travel entails unusual numbers of coincidences. I shall argue that Smith's argument for rejecting the claim is inadequate. Hence, the debate over the consequences of the coincidences of time travel cannot be avoided by denying the coincidences themselves

The derivation of the generally held Principle of Alternative Possibilities (PAP), roughly ‘you are morally responsible only if you could do otherwise’, from an even more generally held moral principle, K (for Kant), that roughly speaking ‘ought implies can’, has recently been the focus of significant debate. In this paper I shall argue that by focusing on PAP interpreted in terms of commissions alone an alternative derivation of PAP interpreted in terms of omissions is being overlooked. The advantage of the new derivation is that it avoids many of the criticisms directed at the original derivation. Key Words: alternative possibilities • blameworthiness • moral responsibility • omissions.