Ofra Magidor

Copredication sentences such as ‘Lunch was delicious but took hours’ and ‘The book on the shelf was written by Tolstoy’ can be used to express truths despite ascribing prima facie incompatible properties to single entities. Theorists have drawn far-reaching and dramatic lessons about what copredication can teach us about language. We begin by focusing on the three such central lessons. In each case we argue that the lessons are mistaken. We then explain our own preferred account of copredication: the Property Versatility approach. We conclude by drawing out some substantive consequences of the Property Versatility approach. Note: This is a target article that will be published alongside responses from philosophers and linguists.

What is the correct semantics for indicative conditionals, and under what circumstances should agents accept a conditional claim? This paper presents a new case which has important implications for attempts to address these questions. The case involves an utterance of a certain indicative conditional in a particular context. It is shown that at least three prominent theories of conditionals (the material conditional view, the suppositional view, and Stalnaker’s view) predict that you ought to assign a high credence to the conditional in this case, but, it is argued, this prediction is incorrect. Finally, the paper discusses what conclusions we can draw from this case, both on the semantics of conditionals and on the epistemology of inference on the basis of suppositions more generally.

Category mistakes are sentences such as ‘The number two is blue’ or ‘Green ideas sleep furiously’. Such sentences are highly infelicitous and thus a prominent view claims that they are meaningless. Category mistakes are also highly prevalent in figurative language. That is to say, it is very common for sentences which are used figuratively to be such that, if taken literally, they would constitute category mistakes. (Consider for example the metaphor ‘The poem is pregnant’, the metonymy ‘The White House decided to change its policy’, or a fictional use of ‘The tree was happy’.) In this paper I argue that the view that category mistakes are meaningless is inconsistent with many central and otherwise plausible theories of figurative language. Thus if the meaninglessness view is correct, the theories in question must each be rejected, and conversely, if any of the theories in question is correct, the meaninglessness view must be wrong. The debates concerning the semantics of figurative language and concerning the semantic status of category mistakes are closely connected.

Nearly all properties are, to a certain extent, versatile: there are many different ways to instantiate them. Consider for example a light-blue scarf and a dark-blue gemstone. These two objects share the property of being blue, despite being different kinds of objects and differing in the way in which they are blue. Our key insight (‘Property Versatility’) is that this apparently mundane observation should be extended: many properties are considerably more versatile than theorists typically take them to be. This simple insight turns out to be incredibly powerful in addressing a wide range of issues in the philosophy of language, metaphysics, and beyond. One such issue is the classic problem of copredication. Copredication sentences such as ‘Lunch was delicious but took hours’ are common yet puzzling. These sentences can be true despite seemingly ascribing incompatible properties: it appears that only the food eaten can be delicious, and only the event attended take hours. This book offers a comprehensive discussion of the problem of copredication, including a critical evaluation of extant approaches to the problem. The discussion culminates with a defence of the Property Versatility approach to copredication. Appealing to the insight behind Property Versatility, we develop a simple yet empirically powerful approach to copredication. In addition, the book demonstrates how Property Versatility is a powerful tool in addressing a wide range of issues beyond copredication, including the semantics of generics, the metaphysics of establishments and repeatable artworks, fictional discourse, and the nature of ambiguity, as well as a host of others.

Nolan (this volume) describes a pair of cases in which an infinite number of clowns are apparently able to conjure up whatever they like simply by forming the right intentions. His is the latest contribution to a growing literature that uses so-called ‘New Zeno’ cases to argue for surprising philosophical conclusions about (inter alia) infinity, motion, causation, ability, the laws of physics, or the logic of counterfactuals. In this response, it is argued that New Zeno cases—Nolan’s clown cases included—are not, on reflection, all that puzzling, and the thought that there are deep philosophical lessons to be learned from them has been largely overstated. The reasons for this turn out to have interesting parallels in the literature on the consequence argument for incompatibilism about free will and the grandfather paradox for time travel.

A family of familiar linguistic tests purport to help identify when a term is ambiguous. These tests are philosophically important: a familiar philosophical strategy is to claim that some phenomenon is disunified and its accompanying term is ambiguous. The tests have been used to evaluate disunification proposals about causation, pain, and knowledge, among others. These ambiguity tests, however, have come under fire. It has been alleged that the tests fail for polysemy, a common type of ambiguity, and one that is at issue in philosophically interesting cases. Furthermore, the objection that the tests fail for polysemy is often taken to be an undeniable bit of linguistic data. We argue that this is mistaken. The objection implicitly relies on controversial assumptions about how to account for copredicational sentences, in which a single argument is ascribed prima facie incompatible properties. Furthermore, on several viable theories of copredication, the objection fails. However, our discussion also reveals that even if ambiguity tests are preserved, they may be significantly harder to execute than previously thought.

Copredication occurs when a sentence receives a true reading despite prima facie ascribing categorically incompatible properties to a single entity. For example, ‘The red book is by Tolstoy’ can have a true reading even though it seems that being red is only a property of physical copies, while being by Tolstoy is only a property of informational texts. A tempting strategy for resolving this tension is to claim that at least one of the predicates has a non-standard interpretation, with the salient proposal involving reinterpretation via meaning transfer. For example, in ‘The red book is by Tolstoy’, one could hold that the predicate ‘by Tolstoy’ is reinterpreted (or on the more specific proposal, transferred) to ascribe a property that physical copies can uncontroversially instantiate, such as expresses an informational text by Tolstoy. On this view, the truth of the copredicational sentence is no longer mysterious. Furthermore, such a reinterpretation view can give a straightforward account of a range of puzzling copredicational sentences involving counting an individuation. Despite these substantial virtues, we will argue that reinterpretation approaches to copredication are untenable. In §1 we introduce reinterpretation views of copredication and contrast them with key alternatives. In §2 we argue against a general reinterpretation theory of copredication on which every copredicational sentence contains at least one reinterpreted predicate. We also raise additional problems for the more specific proposal of implementing reinterpretation via meaning transfer. In §3 we argue against more limited appeals to reinterpretation on which only some copredicational sentences contain reinterpretation. In §4 we criticize a series of arguments in favour of reinterpretation theories. The upshot is that reinterpretation theories of copredication, and in particular, meaning transfer-based accounts, should be rejected.

In his seminal paper 'Assertion', Robert Stalnaker distinguishes between the semantic content of a sentence on an occasion of use and the content asserted by an utterance of that sentence on that occasion. While in general the assertoric content of an utterance is simply its semantic content, the mechanisms of conversation sometimes force the two apart. Of special interest in this connection is one of the principles governing assertoric content in the framework, one according to which the asserted content ought to be identical at each world in the context set. In this paper, we present a problem for Stalnaker's meta-semantic framework, by challenging the plausibility of the Uniformity principle. We argue that the interaction of the framework with facts about epistemic accessibility - in particular, failures of epistemic transparency - cause problems for the Uniformity principle and thus for Stalnaker's framework more generally.

In Hawthorne and Magidor 2009, we presented an argument against Stalnaker’s meta-semantic framework. In this paper we address two critical responses to our paper: Stalnaker 2009, and Almotahari and Glick 2010. Sections 1–4 are devoted to addressing Stalnaker’s response and sections 5–8 to addressing Almotahari and Glick’s. We pay special attention (Sect. 2) to an interesting argument that Stalnaker offers to bolster the transparency of presupposition (an argument that, if successful, could also form the basis of a defence of the KK principle)

Epistemic externalism offers one of the most prominent responses to the sceptical challenge. Externalism has commonly been interpreted as postulating a crucial asymmetry between the actual-world agent and their brain-in-a-vat counterpart: while the actual agent is in a position to know she is not envatted, her biv counterpart is not in a position to know that she is envatted, or in other words, only the former is in a position to know whether or not she is envatted. In this paper, I argue that there is in fact no such asymmetry: assuming epistemic externalism, both the actual world agent and their biv counterpart are in a position to know whether or not they are envatted. After an introduction, I present the main argument. I examine to what extent the argument survives when one accepts additional externalist-friendly commitments: semantic externalism, a sensitivity condition on knowledge, and epistemic contextualism. Finally, I discuss the implications of my conclusion to a variety of debates in epistemology.

© The Authors 2017. Published by Oxford University Press on behalf of The Analysis Trust. All rights reserved. For Permissions, please email: [email protected] Propositions, Trenton Merricks defends a certain vision of the metaphysics of propositions: propositions exist necessarily and they primitively and essentially represent the world as being a certain way. The book is compact but rich: it is packed with arguments, moves at a fast pace, yet is written with admirable clarity.While I am sympathetic to many of Merrick’s conclusions, I found some of his arguments towards these conclusions lacking. In Section 1, I discuss his claim that arguments constituted by propositions cannot be logically valid. In Section 2, I discuss his argument against singular propositions as having the entities they are about as constituents, and in particular his commitment to necessarily existing singular propositions...

In this paper I discuss a certain kind of 'type confusion' which involves use of expressions of the wrong grammatical category, as in the string 'runs eats'. It is (nearly) universally accepted that such strings are meaningless. My purpose in this paper is to question this widespread assumption (or as I call it, 'the last dogma'). I discuss a range of putative reasons for accepting the last dogma: in §II, semantic and metaphysical reasons; in §III, logical reasons; and in §IV, syntactic reasons. I argue that none of these reasons is conclusive, and that consequently we should be willing to question this last dogma of type confusions.

One of the most influential arguments in favour of perdurantism is the Argument from Vagueness. The argument proceeds in three stages: The first aims to establish atemporal universalism. The second presents a parallel argument in favour of universalism in the context of temporalized parthood. The third argues that diachronic universalism entails perdurantism. I offer a novel objection to the argument. I show that on the correct way of formulating diachronic universalism the principle does not entail perdurantism. On the other hand, if diachronic universalism is formulated as Sider proposes, the argument fails to establish his principle, and thus perdurantism

One of the central debates in contemporary metaphysics has been the debate between endurantism and perdurantism about persistence. In this paper I argue that much of this debate has been misconstrued: most of the arguments in the debate crucially rely on theses which are strictly orthogonal to the endurantism/perdurantism debate. To show this, I note that the arguments in the endurantism/perdurantism debate typically take the following form: one presents a challenge that endurantists allegedly have some trouble addressing, and to which perdurantism apparently has a straightforward response. I argue, however, that in each case, there are versions of endurantism that can offer precisely the same response to the challenge, and thus the ability to provide this particular solution does not directly tell in favour of one the two views. In §1, I elaborate two views which will be particularly prominent in the discussion: liberal endurantism and restrictive perdurantism. In §2–6 I discuss in turn the central pro-perdurantism arguments: the argument from anthropocentricism, the argument from vagueness, the argument from recombination, the argument from temporary intrinsics, and the argument from coincidence. In §7–8, I discuss the main pro-endurantism arguments: the arguments from motion, and the argument from permanent coincidence. Finally, in §9, I discuss what conclusion can be drawn from this discussion.

In his paper ‘Wang’s Paradox’, Michael Dummett provides an argument for why strict finitism in mathematics is internally inconsistent and therefore an untenable position. Dummett’s argument proceeds by making two claims: (1) Strict finitism is committed to the claim that there are sets of natural numbers which are closed under the successor operation but nonetheless have an upper bound; (2) Such a commitment is inconsistent, even by finitistic standards. In this paper I claim that Dummett’s argument fails. I question both parts of Dummett’s argument, but most importantly I claim that Dummett’s argument in favour of the second claim crucially relies on an implicit assumption that Dummett does not acknowledge and that the strict finitist need not accept.

Category mistakes are sentences such as ‘Colourless green ideas sleep furiously’ or ‘The theory of relativity is eating breakfast’. Such sentences are highly anomalous, and this has led a large number of linguists and philosophers to conclude that they are meaningless (call this ‘the meaninglessness view’). In this paper I argue that the meaninglessness view is incorrect and category mistakes are meaningful. I provide four arguments against the meaninglessness view: in Sect. 2, an argument concerning compositionality with respect to category mistakes; in Sect. 3 an argument concerning synonymy facts of category mistakes; in Sect. 4 concerning embeddings of category mistakes in propositional attitude ascriptions; and in Sect. 5 concerning the uses of category mistakes in metaphors. Having presented these arguments, in Sect. 6 I briefly discuss some of the positive motivations for accepting the meaninglessness view and argue that they are unconvincing. I conclude that the meaninglessness view ought to be rejected.

Call an argument a ‘happy sorites’ if it is a sorites argument with true premises and a false conclusion. It is a striking fact that although most philosophers working on the sorites paradox find it at prima facie highly compelling that the premises of the sorites paradox are true and its conclusion false, few (if any) of the standard theories on the issue ultimately allow for happy sorites arguments. There is one philosophical view, however, that appears to allow for at least some happy sorites arguments: strict finitism in the philosophy of mathematics. My aim in this paper is to explore to what extent this appearance is accurate. As we shall see, this question is far from trivial. In particular, I will discuss two arguments that threaten to show that strict finitism cannot consistently accept happy sorites arguments, but I will argue that (given reasonable assumptions on strict finitistic logic) these arguments can ultimately be avoided, and the view can indeed allow for happy sorites arguments

Leibniz’s Law (or as it sometimes called, ‘the Indiscerniblity of Identicals’) is a widely accepted principle governing the notion of numerical identity. The principle states that if a is identical to b, then any property had by a is also had by b. Leibniz’s Law may seem like a trivial principle, but its apparent consequences are far from trivial. The law has been utilised in a wide range of arguments in metaphysics, many leading to substantive and controversial conclusions. This article discusses the applications of Leibniz’s Law to arguments in metaphysics. It begins by presenting a variety of central arguments in metaphysics which appeal to the law. The article then proceeds to discuss a range of strategies that can be drawn upon in resisting an argument by Leibniz’s Law. These strategies divide into three categories: (i) denying Leibniz’s Law; (ii) denying that the argument in question involves a genuine application of the law; and (iii) denying that the argument’s premises are true. Strategies falling under each of these three categories are discussed in turn

Category mistakes are sentences such as ”The number two is blue’ or ”Green ideas sleep furiously’. Such sentences are highly infelicitous and thus a prominent view claims that they are meaningless. Category mistakes are also highly prevalent in figurative language. That is to say, it is very common for sentences which are used figuratively to be such that, if taken literally, they would constitute category mistakes. In this paper I argue that the view that category mistakes are meaningless is inconsistent with many central and otherwise plausible theories of figurative language. Thus if the meaninglessness view is correct, the theories in question must each be rejected, and conversely, if any of the theories in question is correct, the meaninglessness view must be wrong. The debates concerning the semantics of figurative language and concerning the semantic status of category mistakes are closely connected.

Two fundamental rules of reasoning are Universal Generalisation and Existential Instantiation. Applications of these rules involve stipulations such as ‘Let n be an arbitrary number’ or ‘Let John be an arbitrary Frenchman’. Yet the semantics underlying such stipulations are far from clear. What, for example, does ‘n’ refer to following the stipulation that n be an arbitrary number? In this paper, we argue that ‘n’ refers to a number—an ordinary, particular number such as 58 or 2,345,043. Which one? We do not and cannot know, because the reference of ‘n’ is fixed arbitrarily. Underlying this proposal is a more general thesis: Arbitrary Reference : It is possible to fix the reference of an expression arbitrarily. When we do so, the expression receives its ordinary kind of semantic-value, though we do not and cannot know which value in particular it receives. Our aim in this paper is defend AR. In particular, we argue that AR can be used to provide an account of instantial reasoning, and we suggest that AR can also figure in offering new solutions to a range of difficult philosophical puzzles.

In Physics VI.9 Aristotle addresses Zeno's four paradoxes of motion and amongst them the arrow paradox. In his brief remarks on the paradox, Aristotle suggests what he takes to be a solution to the paradox.In two famous papers, both called 'A note on Zeno's arrow', Gregory Vlastos and Jonathan Lear each suggest an interpretation of Aristotle's proposed solution to the arrow paradox. In this paper, I argue that these two interpretations are unsatisfactory, and suggest an alternative interpretation. In particular, I claim that what seems on the face of it to be Aristotle's solution to the paradox raises two puzzles to which my interpretation, as opposed to Lear's and Vlastos's, provides an adequate response.