In What is a Law of Nature? (1983) David Armstrong promotes a theory of laws according to which laws of nature are contingent relations of necessitation between universals. The metaphysics Armstrong develops uses deterministic causal laws as paradigmatic cases of laws, but he thinks his metaphysics explicates other sorts of laws too, including probabilistic laws, like that of the half-life of radium being 1602 years. Bas van Fraassen (1987) gives seven arguments for why Armstrong's theory of laws is incapable of explicating probabilistic laws. The main thrust of the arguments is that Armstrong's metaphysical apparatus serves to drive up the initial probability values stated by probabilistic laws. Armstrong replies to van Fraassen in his (1988) and (1997) by appealing to limiting relative frequencies. Remarkably little has since been written about Armstrong's theory of probabilistic laws and I wish to revive interest in the debate here by assessing Armstrong's response. I will argue that his response fails because the principle of instantiation puts the limiting relative frequencies that he requires out of reach.

Truth conditional semantics is the project of ‘determining a way of assigning truth conditions to sentences based on A) the extension of their constituents and B) their syntactic mode of combination’ (Rothschild and Segal, 2009). This research program has been subject to objections that take the form of underdetermination arguments, an influential instance of which is presented by Travis:

What does it mean to say that the mental is nothing over and above the physical? In other words, what exactly is the thesis of physicalism about the mental? The question has not received the philosophical attention it deserves. If that sounds woefully uninformed, it's probably because you are mistaking my restricted thesis of physicalism about the mental for the unrestricted thesis of physicalism simpliciter. Physicalism simpliciter is the doctrine that everything is physical; equivalently, that there is nothing over and above the physical. Physicalism simpliciter has been the subject of intense philosophical scrutiny. There are ongoing debates over how ‘the physical’ should be defi ned for the purpose of formulating the thesis, over how the ‘nothing over and above’ clause should be understood, and over various other matters yet.

A Liar sentence is a sentence that, paradoxically, we cannot evaluate for truth in accordance with classical logic and semantics without arriving at a contradiction. For example, consider L

If we assume that L is true, then given that what L says is ‘L is false,’ it follows that L is false. On the other hand, if we assume that L is false, then given that what L says is ‘L is false,’ it follows that L is true. Thus, L is an example of a Liar sentence.

Several philosophers have proposed that the Liar paradox, and related paradoxes, can be solved by accepting the contradictions that these paradoxes seem to imply (including Priest 2006, Rescher and Brandom 1980). The theory that there are true contradictions is known as ‘dialetheism’ and we may call this the ‘dialethic solution.’ One standard response to the dialethic solution to the Liar paradox and related paradoxes has been to attempt to develop new ‘revenge’ versions of the paradoxes that are not subject to the dialethic solution (e.g. Parsons 1990, Restall 2007, Shapiro 2007).

This paper argues that the Cambridge Platonists had stronger philosophical links to Scottish moral philosophy than the received history allows. Building on the work of Michael Gill who has demonstrated links between ethical thought of More, Cudworth and Smith and moral sentimentalism, I outline some links between the Cambridge Platonists and Scottish thinkers in both the seventeenth century (e.g., James Nairn, Henry Scougal) and the eighteenth century (e.g., Smith, Blair, Stewart). I then discuss Hume's knowledge of Cudworth, in Enquiry concerning the Principles of Morals, Enquiry concerning Human Understanding, The Natural History of Religion and Dialogues concerning Natural Religion.

It is by now widely agreed that a theory of territorial rights must be able to explain attachment or particularity: what can link a particular group to a particular place with the kind of normative force necessary to forbid encroachment or colonization? Attachment is one of the pillars on which any successful theory of territory will have to stand. But the notion of attachment is not yet well understood, and such agreement as does exist relies on unexamined assumptions. One such assumption is that attachment is an achievement of some sort, as opposed to some kind of brute ascriptive status that a claimant has irrespective of anything it might do.

But achievements do not come for free. ‘Achievement’ is a success term, and any theory predicated on success, no matter how minimal, requires a theory of failure. Yet theorists of territory have not grappled with the problem of failure.

Some accounts of moral responsibility hold that an agent's responsibility is completely determined by some aspect of the agent's mental life at the time of action. For example, some hold that an agent is responsible if and only if there is an appropriate mesh among the agent's particular psychological elements. It is often objected that the particular features of the agent's mental life to which these theorists appeal (such as a particular structure or mesh) are not necessary for responsibility. This is because there appear to be cases in which an agent acts at an earlier time which causes her to lack the appropriate psychological features at some later time and yet, intuitively, she is responsible at that later time. Instead, it is thought, we must adopt a tracing principle that allows us to account for responsibility in these cases by tracing back from the later consequence to some earlier action. My project here is twofold.

In an insightful and provocative paper, Jessica Rett (2006) claims that attempts to locate the (non-indexical, non-demonstrative) semantic contributions of context in syntax run into problems respecting compositionality. This is an especially biting problem for hidden indexical theorists such as Stanley (2000, 2002) who deploy hidden variables to provide a compositional theory of semantic interpretation. Fortunately for the hidden indexical theorists, her attack fails, albeit in interesting and subtle ways.

The following paper is divided into four sections. Section I presents a skeletal version of Rett's argument. Those already familiar with Rett (2006) can skip ahead without shame. Section II offers a defense to the hidden indexical theorists.

Many of the central theses of Hume's philosophy – his rejection of real relations, universals, abstract objects and necessary causal relations – had precedents in the later medieval nominalist tradition. Hume and his medieval predecessors developed complex semantic theories to show both how ontologies are apt to become inflated and how, if we understand carefully the processes by which meaning is generated, we can achieve greater ontological parsimony. Tracing a trajectory from those medieval traditions to Hume reveals Hume to be more radical, particularly in his rejection of abstraction and abstract ideas. Hume's denial of general, abstract ideas is consistent with his philosophical principles but fails to appreciate the more sophisticated nominalist approaches to abstraction, the result of which is a theoretically impoverished account of our capacity for generalization.

Consider the following ‘principles’:

(Norm of Belief Schema) Necessarily, a belief of <p> is correct (relative to some scenario) if and only if p (at that scenario) — where ‘p’ has the aforementioned content <p>.

(Generalized Norm of Belief) Necessarily, for all propositions <p>, a belief of p> is correct (relative to some scenario) if and only if <p> is true (at that scenario).

Both ‘principles’ appear to capture the aim(s) of belief. (NBS) particularizes the aims to beliefs of distinct content-types. (GNB) generalizes these aims of beliefs as truth. Properly understood, the instances of (NBS) appear to be at least approximately true as does (GNB). Of course, one might harbor concerns about whether these are mere appearances or whether these ‘principles’ are properly formulated. Putting such concerns aside, one might naturally wonder how these two ‘principles’ (or their proper reformulations) are fundamentally related. More specifically, are the instances of (NBS) explanatorily basic if they are true?

The literature on the venerable aesthetic category of the sublime often provides us with lists of sublime phenomena — mountains, storms, deserts, volcanoes, oceans, the starry sky, and so on. But it has long been recognized that what matters is the experience of such objects. We then find that one of the most consistent claims about this experience is that it involves an element of fear. Meanwhile, the recognition of the sublime as a category of aesthetic appreciation implies that attraction, admiration or pleasure is also present.

However, there is also a sense of fear and attraction when we watch car chases or fights. Neither of these is an occasion for the sublime so much as a visceral sort of excitement. As such, I will argue that it is not quite fear, but something that often manifests itself as fear that can be located in our experiences of the sublime.

‘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, that there is a missing parameter to argument evaluation, viz. exemplification. I shall argue, however, that understanding these sorts of cases in the way that motivates Sorensen to recommend adding the extra parameter has extremely unpalatable consequences. I shall propose an alternative account that avoids these consequences.

I consider some ways in which the Copy Principle (CP) and Hume's nominalism impinge on one another, arguing for the following claims. First, Hume's argument against indeterminate ideas isn't cogent even if the CP is accepted. But this does not vindicate Locke: the imagistic conception of ideas, presupposed by the CP, will force Locke to accept something like Hume's view of the way general terms function, the availability of abstract ideas notwithstanding. Second, Hume's discussion of nominalism provides support for the “old Hume” interpretation, that which takes the CP to be a criterion of meaningfulness, as against the “new Hume” reading, according to which it constrains what we can know. Finally, nominalism forces Hume to adopt a more complicated theory of ideas.

The syntactic priority thesis (henceforth SP) asserts that the truth of appropriate sentential contexts containing what are, by syntactic criteria, singular terms, is sufficient to justify the attribution of objectual reference to such terms (Wright, 1983, 24). One consequence that the neo-Fregean draws from SP is that it is through an analysis of the syntactic structure of true statements that ‘ontological questions are to be understood and settled’ (Wright, 1983, 25). Despite the significant literature on SP, little consideration has been given to this bold metaontological claim.1 My concern here is accordingly not with specific applications of SP to debates in the philosophy of mathematics, but rather with the neo-Fregean's claim that SP can constitute a decisionprocedure in relation to substantive ontological disputes. I argue that the explanatory power of SP is limited to an account of what ‘there are’ sentences are true and does not extend as far as substantive ontology.

I-theories of bare demonstratives take the semantic referent of a demonstrative to be determined by an inner state of the utterer. These states are typically taken to be states that constitute having certain referential intentions. E-theories take the referent to be determined by factors external to the utterer. These are typically taken to be criteria like salience, conversational relevance and the like. The issue has recently flared up again in an exchange between Gauker (2008), who defends an E-theory, and Åkerman (2009; 2010), who defends an I-theory.

John Locke occupies a central place in the contemporary philosophical literature on parental authority, and his child-centered approach has inspired a number of recognizably Lockean theories of parenthood. But unlike the best historically informed scholarship on other aspects of Locke's thought, those interested in his account of parental rights have not yet tried to understand its connection to debates of the period or to Locke's broader theory of natural law. In particular, Locke's relation to the seventeenth-century conversation about the role of generation in grounding ‘paternal power’ is not well-known. Understanding this background is interesting in itself, but more importantly, it can provide us with a deeper appreciation of what Locke is actually saying, as well as a useful vantage-point for surveying current debates about parental rights.

In this paper, I argue that Hume's solution to a problem that contemporary metaphysicians call “the problem of universals” would be rather tropetheoretical than some other type of nominalism. The basic idea in different trope theories is that particular properties, i.e., tropes are postulated to account for the fact that there are particular beings resembling each other. I show that Hume's simple sensible perceptions are tropes: simple qualities. Accordingly, their similarities are explained by these tropes themselves and their resemblance. Reading Hume as a trope nominalist sheds light on his account of general ideas, perceptions, relations and nominalism.