This paper constructs a model of metaphysical indeterminacy that can accommodate a kind of 'deep' worldly indeterminacy that arguably arises in quantum mechanics via the Kochen-Specker theorem, and that is incompatible with prominent theories of metaphysical indeterminacy such as that in Barnes and Williams (Oxf Stud Metaphys 6:103-148, 2011). We construct a variant of Barnes and Williams's theory that avoids this problem. Our version builds on situation semantics and uses incomplete, local situations rather than possible worlds to build a model. We evaluate the resulting theory and contrast it with similar alternatives, concluding that our model successfully captures deep indeterminacy.
This paper outlines a novel solution to the Ship of Theseus puzzle. The solution relies on situations, a philosophical tool used in natural language semantics among other places. The core idea is that what is true is always relative to the situation under consideration.
Extended simples are fruitfully discussed in metaphysics. They are entities which are located in a complex region of space but do not themselves have parts. In this paper, I will discuss unextended complexes: entities which are not located at a complex region of space but do themselves have parts. In particular, I focus on one type of unextended complex: pointy complexes (entities that have parts but are located at a single point of space). Four areas are indicated where pointy complexes might prove philosophically useful. Unextended complexes are therefore philosophically fruitful, in much the same way as extended simples.
This article aims to bring some work in contemporary analytic metaphysics to discussions of the Real Presence of Christ in the Eucharist. I will show that some unusual claims of the Real Presence doctrine exactly parallel what would be happening in the world if objects were to time-travel in certain ways. Such time-travel would make ordinary objects multiply located, and in the relevantly analogous respects. If it is conceptually coherent that objects behave in this way, we have a model for the behaviour of the Eucharist which shows the doctrine to be coherent, at least with respect to the issues discussed.
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