Jonathan Simon

If rising seas render small islands uninhabitable, will displaced islanders become stateless? The modern intellectual and legal tradition tells us that states must have defined, habitable territory. If so, small islands will cease to be states, and their inhabitants will accordingly become stateless. Against this, leading scholars have recently argued that the principle of presumption of continuity of state existence implies that island states continue to be states even after becoming uninhabitable. We argue to the contrary: the principle of presumption of continuity of state existence implies no such thing. If nothing is done to prevent the loss of their territory, small islands will lose their statehood, making displaced islanders stateless.

Multiple states are at risk of becoming uninhabitable due to climate change, forcing their populations to flee. While the 1951 Refugee Convention provides the gold standard of international protection, it is only applied to a limited subset of people fleeing their countries, those who suffer persecution, which most people fleeing climate change cannot establish. While many journalists and non-lawyers freely use the term “climate refugees,” governments, and courts, as well as UNHCR and many refugee experts, have excluded most climate refugees from the Convention as a matter of legal interpretation. In our 2015 paper, “Unable to Return in the 1951 Refugee Convention: Stateless Refugees and Climate Change”, we sought to reopen the debate on “climate refugees” by arguing that some climate refugees qualify under the 1951 Convention as it is currently written (even if they are not persecuted): those who are stateless and are unable to return to their country of origin because climate change has rendered it uninhabitable. Our interpretation, however, has been rejected by Goodwin-Gill and McAdam (2021) and by Foster and Lambert (2019), which explicitly responds to our paper. Here, we address and respond to their arguments, and develop a new supplementary one, drawing on the principle of systemic integration, as enshrined in Article 31(3)(c) of the Vienna Convention on the Law of Treaties.

Conscious states—state that there is something it is like to be in—seem both rich or full of detail and ineffable or hard to fully describe or recall. The problem of ineffability, in particular, is a longstanding issue in philosophy that partly motivates the explanatory gap: the belief that consciousness cannot be reduced to underlying physical processes. Here, we provide an information theoretic dynamical systems perspective on the richness and ineffability of consciousness. In our framework, the richness of conscious experience corresponds to the amount of information in a conscious state and ineffability corresponds to the amount of information lost at different stages of processing. We describe how attractor dynamics in working memory would induce impoverished recollections of our original experiences, how the discrete symbolic nature of language is insufficient for describing the rich and high-dimensional structure of experiences, and how similarity in the cognitive function of two individuals relates to improved communicability of their experiences to each other. While our model may not settle all questions relating to the explanatory gap, it makes progress toward a fully physicalist explanation of the richness and ineffability of conscious experience—two important aspects that seem to be part of what makes qualitative character so puzzling.

Is the brain really a computer? In particular, is our intelligence a computational achievement: is it because our brains are computers that we get on in the world as well as we do? In this paper I will evaluate an ambitious new argument to the contrary, developed in Landgrebe and Smith (2021a, 2022). Landgrebe and Smith begin with the fact that many dynamical systems in the world are difficult or impossible to model accurately (inter alia, because it is intractable to find exact solutions to the differential equations that describe them—meaning we have to approximate—but at the same time they are such that small differences in starting conditions lead to big differences in final conditions, thwarting accurate approximation). Yet we manage to survive and thrive in a world full of such systems. Landgrebe and Smith argue from these premises that it is not because our brains are computers that we get on as well as we do: instead it is because of the various ways that we dynamically couple with such systems, these couplings themselves impossible to model well enough to emulate in silico. Landgrebe and Smith thus defend a dynamical systems model in the lineage of Gibson (1979), Van Gelder (1995), and Thompson (2007), though their focus is on decisively refuting the computationalist alternatives rather than developing the positive account. Here I will defend the claim that human intelligence is genuinely computational (and that whole brain emulation and others forms of AGI may be possible) against this argument.

In his 2000 paper, “Determinables are Universals”, Ingvar Johansson defends a version of immanent realism according to which universals are either lowest determinates, or highest determinables – either maximally specific and exact features (like Red27 or Perfectly Circular) or maximally general respects of similarity (like Colored or Voluminous). On Johansson 2000’s view, there are no intermediate-level determinable universals between the highest and the lowest. Let me call this the Protestant Theory of Determinable Universals, because according to it the humble lowest determinates commune directly with the most high determinables. My question here shall be whether the Protestant theory is not too austere, and whether a more Catholic approach, with a richer hierarchy, is called for. I will be arguing that it may be: between Red27 and Colored, we may need Cardinal Red to intervene. I will here develop several challenges to the Protestant view. Each challenge presents a task that determinable universals should perform if we are going to invoke them at all, but that turns out to be something they can only do if we countenance more of them than the austere Protestant allows. In section one I will consider the task of analyzing resemblance relations, in section two I will consider some tasks to do with causation and the laws of nature, and in section three I will consider the task of making sense of the possibility of continuous change in gunky objects.

Imagine that the person you see through the looking glass is a real person, with her own experiences, living in an environment that is the mirror-reverse of yours. You look at your right-hand glove as you put it on your right hand; she looks at her left-hand glove as she puts it on her left hand. You feel your heart beating on your left side; she feels her heart beating on her right side. You hear a bird chirping out the window to your left; she hears a bird chirping out the window to her right. Is there any difference between your experience—your what-it-is-like phenomenal character—and hers? She is looking at her left-hand glove, the mirror-reverse of you as you look at your right-hand glove. Does she see what you see, a right-hand glove, or the reverse of what you see, a left-hand glove? Since her environment is the mirror-reverse of yours, and she seems to get by in it just fine, you'd probably assume, if you had to guess, that she sees it correctly. She is looking at her left-hand glove, after all. So it stands to reason that she is having an experience as of a left-hand glove, not a right-hand glove. And it stands to reason—it seems obvious—that an experience as of a left-hand glove differs in what it is like from an experience as of a right-hand glove. In this paper, I will argue that this last presupposition, obvious though it may seem, is false. I'll argue that (unless dualism is true) there is no intrinsic difference between what it is like to experience a left-hand glove and what it is like to experience a right-hand glove: if there are any relevant experiential differences, these are either merely comparative (differences in what it is like to compare gloves) or cognitive (differences in what it is like to bring an experience of a glove under a concept like LEFT or RIGHT). So your mirror-reverse twin, who won't differ from you in what she is comparing or thinking, will have the same (type of) experience as you. I'll call the position I am arguing against orientation–experience categoricalism, and the position I am arguing for orientation–experience relationism. Orientation–experience relationism is a surprising thesis, one whose falsity you might take for granted. I will argue for it by cases. Things go wrong for the orientation–experience categoricalist in one sort of way if we imagine that you and your mirror-twin's experiences differ: basically, this leads to absurdity if we imagine that you and she both live at a world with a non-orientable spatial topology (in the sense in which a Möbius strip or Klein bottle are non-orientable). Things go wrong for the orientation–experience categoricalist in a different sort of way if we assume that you and your twin would experience the same, but that someone else might have the experience that we were just imagining that your twin might have. Under these assumptions, we have to accept the existence of partial zombies, who lack the relevant phenomenology but behave as if they have it, at very close, empirically possible worlds. In an appendix, I argue that property dualism is the best alternative for those who cannot bring themselves to accept orientation-experience relationism.

The paradox of pain is that pain is in some ways like a bodily state and in other ways like a mental state. You can have a pain in your shin, but there is no denying that you are in pain if it feels like you are. How can a state be both in your shin and in your mind? Evaluativism is a promising answer. According to evaluativism, an experience of pain in your shin represents that there is a disturbance in your shin, and that it is bad that this disturbance is there. Thus, the experience brings you to tend to your shin by telling you something about the state of your shin. But the paradox of pain still confronts evaluativism in the form of the killing the messenger objection: The evaluativist has a nice story about our body‐directed responses to pain, like tending to wounds, but this story does not explain responses to pain, like taking painkillers, that seem to be experience‐directed. Evaluativists have offered accounts of experience‐directed responses to pain, but I will argue that these accounts conflict with the Transparency thesis—the claim that we can only access our experiences inferentially. Evaluativism and Transparency are natural bedfellows, so this is a problem for evaluativists. Having argued as much, I will go on to develop a new evaluativist account of taking painkillers, which does not conflict with Transparency. I call it naïve evaluativism. According to naïve evaluativism, we experience painkillers as making tissue damage or disruption less bad, and absent further reflection, that is, why we take them.

This paper develops and defends a new account of B-theoretic endurantism and a new account of the metaphysics of the quantum state, and highlights the parallels between the considerations that motivate them. These new accounts are both fragmentalist, in the sense that they follow Fine (2005) in invoking a symmetric coordination relation between facts, such that facts that are pairwise incompatible (like Hugh's being happy and Hugh's being sad) can both obtain provided that they are not related by this relation. However, while Fine allows that fragments can be logically incoherent— P can obtain in one fragment while not-P obtains in another—the fragmentalist accounts defended here are motivated even if we insist on logical coherence between fragments.

In the first Critique, Kant claims to refute Moses Mendelssohn’s argument for the immortality of the soul. But some commentators, following Bennett (1974), have identified an apparent problem in the exchange: Mendelssohn appears to have overlooked the possibility that the “leap” between existence and non-existence might be a boundary or limit point in a continuous series, and Kant appears not to have exploited the lacuna, but to have instead offered an irrelevant criticism. Here, we argue that even if these commentators are correct, an argument against the leap-as-limit possibility is implicit in claims that Mendelssohn accepts. Moreover, Kant’s criticism of Mendelssohn adapts naturally into a response to this argument, though Mendelssohn endorses further claims which enable him to address this Kantian response. To illustrate the philosophical issues in play, we conclude by noting the affinity between the Mendelssohnian argument we develop and several prominent arguments in contemporary metaphysics: David Lewis’s argument from vagueness for unrestricted composition, Ted Sider’s argument from vagueness for perdurantism, and Peter Unger’s argument from the problem of the many for substance dualism. In short, we argue that the philosophical issues involved in the Mendelssohn-Kant exchange are much richer than previous commentators have believed, and that there is a Mendelssohnian argument for the immortality of the soul (or anyway, the permanence of simples) that does not suffer from any obvious flaw.

The collaboration of Language and Computing nv (L&C) and the Institute for Formal Ontology and Medical Information Science (IFOMIS) is guided by the hypothesis that quality constraints on ontologies for software ap-plication purposes closely parallel the constraints salient to the design of sound philosophical theories. The extent of this parallel has been poorly appreciated in the informatics community, and it turns out that importing the benefits of phi-losophical insight and methodology into application domains yields a variety of improvements. L&C’s LinKBase® is one of the world’s largest medical domain ontologies. Its current primary use pertains to natural language processing ap-plications, but it also supports intelligent navigation through a range of struc-tured medical and bioinformatics information resources, such as SNOMED-CT, Swiss-Prot, and the Gene Ontology (GO). In this report we discuss how and why philosophical methods improve both the internal coherence of LinKBase®, and its capacity to serve as a translation hub, improving the interoperability of the ontologies through which it navigates.

A problem of the many Fs arises in cases where intuitively there is precisely one F (in the region you are talking about), but when you look closely you find many candidates for being that F, each one apparently as well-qualified as the next. Imagine an apparently solitary cloud in an otherwise blue sky. Look closer, and you'll see lots of water vapor molecules, with no one collection of them more eligible than the others to count as the cloud. Many things are like this when you look closely enough. The problem arises for mundane things like rocks, houses and coins. It also arises for entities that present special philosophical challenges, like persons and experiencers. In this essay, I present a new argument that the problem of the many experiencers is an especially hard problem of the many, and property dualism—the view that properties that there is something it is like to instantiate are irreducible—may be the best way to solve it.

The central hypothesis of the collaboration between Language and Computing (L&C) and the Institute for Formal Ontology and Medical Information Science (IFOMIS) is that the methodology and conceptual rigor of a philosophically inspired formal ontology greatly benefits application ontologies. To this end r®, L&C’s ontology, which is designed to integrate and reason across various external databases simultaneously, has been submitted to the conceptual demands of IFOMIS’s Basic Formal Ontology (BFO). With this project we aim to move beyond the level of controlled vocabularies to yield an ontology with the ability to support reasoning applications. Our general procedure has been the implementation of a meta-ontological definition space in which the definitions of all the concepts and relations in LinKBase® are standardized in a framework of first-order logic. In this paper we describe how this standardization has already led to an improvement in the LinKBase® structure that allows for a greater degree of internal coherence than ever before possible. We then show the use of this philosophical standardization for the purpose of mapping external databases to one another, using LinKBase® as translation hub, with a greater degree of success than possible hitherto. We demonstrate how this offers a genuine advance over other application ontologies that have not submitted themselves to the demands of philosophical scrutiny. LinKBase® is one of the world’s largest applications-oriented medical domain ontologies, and BFO is one of the world’s first philosophically driven reference ontologies. The collaboration of the two thus initiates a new phase in the quest to solve the so-called “Tower of Babel”.

The central hypothesis of the collaboration between Language and Computing (L&C) and the Institute for Formal Ontology and Medical Information Science (IFOMIS) is that the methodology and conceptual rigor of a philosophically inspired formal ontology will greatly benefit software application ontologies. To this end LinKBase®, L&C’s ontology, which is designed to integrate and reason across various external databases simultaneously, has been submitted to the conceptual demands of IFOMIS’s Basic Formal Ontology (BFO). With this, we aim to move beyond the level of controlled vocabularies to yield an ontology with the ability to support reasoning applications.

Le présent article est une tentative nouvelle d’articuler le rôle d’une théorie des vérifacteurs. Nous soutenons que la théorie de la vérifaction constitue une pierre angulaire dans une bonne méthodologie en métaphysique, mais que l’amalgame entre la théorie de la vérifaction et la théorie de la vérité a été responsable de certains excès associés aux approches vérifactionnistes dans la littérature récente. Nous montrons que la théorie de la vérifaction conserve son attrait comme instrument d’investigation métaphysique, et ce, malgré notre accord avec les doctrines déflationnistes telles que celles défendues par Ayer, Quine, Field et Horwich (ou, du moins, malgré notre neutralité à leur égard). Nous soutenons en outre que les intuitions sous-jacentes à la théorie de la vérifaction s’éclairent quand nous les dissocions d’une théorie de la vérité et, par-dessus tout, de la tentative de fournir une définition de la vérité.

I argue that there can be no such thing as a borderline case of the predicate ‘phenomenally conscious’: for any given creature at any given time, it cannot be vague whether that creature is phenomenally conscious at that time. I first defend the Positive Characterization Thesis, which says that for any borderline case of any predicate there is a positive characterization of that case that can show any sufficiently competent speaker what makes it a borderline case. I then appeal to the familiar claim that zombies are conceivable, and I argue that this claim entails that there can be no positive characterizations of borderline cases of ‘phenomenally conscious’. By the Positive Characterization Thesis, it follows that ‘phenomenally conscious’ can not have any borderline cases.

Argues that it is not only a point of literal construction, but also inherent in the object and purpose of the 1951 Refugee Convention, that displaced stateless persons unable to return to their countries of former habitual residence may be eligible for refugee status even if unpersecuted. 'Unable to return' as it occurs in the clause following the semi-colon of 1(A)2 of the 1951 Refugee Convention must be understood as a term of art subject to appropriate canons of construction in its own right. Its construal must therefore be more restrictive than many commentators have suggested, though not so strict as to preclude all but persecuted persons. Then argues that, as a case study, those who are displaced from their island nations because those nations have submerged beneath the sea will count as 'unable to return' in the relevant sense, and so will qualify for Convention refugee status, if they count as lacking a nationality, i.e. as stateless.

This paper is a fresh attempt to articulate the role of a theory of truthmakers. We argue that truthmaker theory constitutes a cornerstone of good methodology in metaphysics, but that a conflation of truthmaker theory with the theory of truth has been responsible for certain excesses associated with truthmaker-based approaches in the recent literature. If truthmaker theory is not a component of a theory of truth, then truthmaker maximalism – the view that every truth has a truthmaker – loses its primary motivation. More generally, if the task of truthmaker theory is not to provide a definition or account of truth in truthmaker terms, there is no pressing need for hard, a priori principles stating which truths have truthmakers and which do not.

Theodore Sider has recently produced an argument which he takes to show that three-dimensionalism is incompatible with the possibility of time travel. I wish to argue that there is indeed a problem for the three-dimensionalist who wishes to countenance time travel, but that Sider has misdiagnosed it. I show why his putative challenge fails, and furthermore that if it were to succeed this would be as problematic for a wide class of four-dimensionalist positions, including Sider’s own, as it would be for three-dimensionalism. Finally, I present the problem that the possibility of time travel genuinely poses for the three-dimensionalist.