Gideon Rosen

Region R Question: How many objects — entities, things — are contained in R? Ignore the empty space. Our question might better be put, 'How many material objects does R contain?' Let's stipulate that A, B and C are metaphysical atoms: absolutely simple entities with no parts whatsoever besides themselves. So you don't have to worry about counting a particle's top half and bottom half as different objects. Perhaps they are 'point-particles', with no length, width or breadth. Perhaps they are extended in space without possessing spatial parts (if that is possible). Never mind. We stipulate that A, B and C are perfectly simple. We also stipulate that they are connected as follows. A and B are stuck together in such a way that when a force is applied to one of them, they move together 'as a unit'. Moreover, the two of them together exhibit behavior that neither would exhibit on its own — Perhaps they emit a certain sound, or glow in the dark — whereas C is..

This paper takes up a neglected problem for metaethical noncognitivism: the characterization of the acceptance states for agent-centered normative theories like Rational Egoism. If Egoism is a coherent view, the non-cognitivist needs a coherent acceptance state for it. This can be provided, as Dreier and Gibbard have shown. But those accounts fail when generalized, assigning the same acceptance state to normative theories that are clearly distinct, or assigning no acceptance state to theories that look to be intelligible. The paper makes the case for this and then asks: What should we conclude if the problem cannot be solved? We might conclude that since Egoism is clearly a coherent view, the argument amounts to a refutation of noncognitivism. But we suggest another possibility. There is, on reflection, something incoherent, or at least odd, in standard formulations of Egoism; noncognitivism predicts this and so provides an intriguing explanation for this fact.

Van Fraassen defines constructive empiricism as the view that science aims to produce empirically adequate theories. But this account has been misunderstood. Constructive empiricism in not, as it seems, a description of the intentional features of scientific practice, nor is it a normative prescription for their revision. It is rather a fiction about the practice of science that van Fraassen displays in the interests of a broader empiricism. The paper concludes with a series of arguments designed to show that constructive empiricism so understood is self-undermining

Numbers and other mathematical objects are exceptional in having no locations in space or time or relations of cause and effect. This makes it difficult to account for the possibility of the knowledge of such objects, leading many philosophers to embrace nominalism, the doctrine that there are no such objects, and to embark on ambitious projects for interpreting mathematics so as to preserve the subject while eliminating its objects. This book cuts through a host of technicalities that have obscured previous discussions of these projects, and presents clear, concise accounts of a dozen strategies for nominalistic interpretation of mathematics, thus equipping the reader to evaluate each and to compare different ones. The authors also offer critical discussion, rare in the literature, of the aims and claims of nominalistic interpretation, suggesting that it is significant in a very different way from that usually assumed.

This paper defends the idea that there might be vagueness or indeterminacy in the world itself--as opposed to merely in our representations of the world--against the charges of incoherence and unintelligibility. First we consider the idea that the world might contain vague properties and relations ; we show that this idea is already implied by certain well-understood views concerning the semantics of vague predicates (most notably the fuzzy view). Next we consider the idea that the world might contain vague objects ; we argue that an object is indeterminate in a certain respect (colour, size, etc.) just in case it is a borderline case of a maximally specific colour (size, etc.) property. Finally we consider the idea that the world as a whole might be indeterminate; we argue that the world is indeterminate just in case it lacks a determinate division into determinate objects.

This chapter explores bridge-law non-naturalism: the view that when a particular thing possesses a moral property or stands in a moral relation, this fact is metaphysically grounded in non-normative features of the thing in question together with a general moral law. Any view of this sort faces two challenges, analogous to familiar challenges in the philosophy of science: to specify the form of the explanatory laws, and to say when a fact of that form qualifies as a law. The chapter explores three strategies for answering these questions, all of which maintain that a moral law is a true generalization of the form [It is normatively necessary that whatever ϕ‎s is F].

Fictionalism about possible worlds is the view that talk about worlds in the analysis of modality is to be construed as ontologically innocent discourse about the content of a fiction. Versions of the view have been defended by D M Armstrong (in "A Combinatorial Theory of Possibility") and by myself (in "Modal Fictionalism', "Mind" 99, July 1990). The present note argues that fictionalist accounts of modality (both Armstrong's version and my own) fail to serve the fictionalists ontological purposes because they imply that as a matter of necessity there exist many worlds

The paper examines the conditions under which we are responsible for actions performed under duress, focusing on a real case in which a soldier was compelled at gunpoint to participate in the massacre of civilian prisoners. The case stands for a class of cases in which the compelled act is neither clearly justified nor clearly excused on grounds of temporary incapacity, but in which it is nonetheless plausible that the agent is not morally blameworthy. The theoretical challenge is to identify the excuse in such cases and to explain its basis. The paper argues that when mortal duress excuses in cases of this sort, it does so because the compelled act, though impermissible and freely chosen, nonetheless fails to manifest ‘an insufficiently good will’. The argument depends on a potentially controversial thesis in the ethics of concern, namely, that a thoroughly decent moral agent—someone who cares enough about morality and the values that underlie it—will not always be moved to do what he knows he ought to do.