This book is the first to concentrate on the problems of individuation and identity in early modern philosophy and to trace their philosophical development through the period in a coherent way.

James E. Fleming’s new contribution to the interpretive debate successfully exposes “new originalist” failures to find defensible middle ground between a Dworkinian approach to constitutional interpretation and the now widely discredited originalism of Raoul Berger. Fleming also exposes the irony of “new originalist” efforts to vindicate democracy and the rule of law. Less persuasive are Fleming’s reasons for optimism about the future of constitutional theory and fidelity to a constitution that seems increasingly beyond reform.

An idiolect, if there is such a thing, is a language that can be characterised exhaustively in terms of intrinsic properties of some single person at a time, a person whose idiolect it is at that time. The force of ‘intrinsic’ is that the characterisation ought not to turn on features of the person's wider linguistic community. Some think that this notion of an idiolect is unstable, and instead use ‘idiolect’ to describe a person's incomplete or erroneous grasp of their (...) language, where this latter is inherently social. Several important debates have featured discussion of individualistic, personal, or private languages. Some are considered in other entries (see the entries on the language of thought hypothesis, private language, and reference). This entry will concentrate on two influential and broadly idiolectal positions in the philosophy of language and linguistics: Noam Chomsky's preference for I-languages over E-languages (Section 2), and Donald Davidson's rejection of languages conceived as shared conventional structures that make communication possible (Section 3). David Lewis's claim that languages are a convention is a common target for both, and is outlined in an Appendix. The entry begins (Section 1) with some general remarks about the ontology of languages. Contents: 1. Idiolects and Language Individuation; 2. Chomsky on E-languages and I-languages; 2.1 The Origins of Chomsky's Distinction: Competence vs. Performance; 2.2 The Distinction Elaborated; 2.3 Why I-languages? Why Not E-languages?; 2.4 Criticisms of Chomsky's Preference for I-languages Over E-languages; 3. Davidson's Claim That There Are No Such Things As Languages; 3.1 What Davidson Aims to Show; 3.2 The Argument From Malaprops and Related Phenomena; 3.3 Reaction to Davidson's Argument; Bibliography; Other Internet Resources; Related Entries. (shrink)

Consider two red disks having the same non-relational properties. That they are two and not one, it is claimed by some philosophers, can only be accounted for by claiming that each disk contains an individuator, i.e., a bare particular, which is merely numerically different from the particular in the other disk. While sucli a claim is clearly dialectical, one need not rest the case for bare particulars solely on the dialectical argument. One can, by giving an accurate phenomenological description of (...) the situation containing the two red disks, also attempt to show that one is in fact acquainted with such entities. This latter possibility, however, has recently been challenged by Trentman on the grounds that one cannot give such a description without presupposing the existence of bare particulars. (shrink)

Consider two red disks having the same non-relational properties. That they are two and not one, it is claimed by some philosophers, can only be accounted for by claiming that each disk contains an individuator, i.e., a bare particular, which is merely numerically different from the particular in the other disk. While sucli a claim is clearly dialectical, one need not rest the case for bare particulars solely on the dialectical argument. One can, by giving an accurate phenomenological description of (...) the situation containing the two red disks, also attempt to show that one is in fact acquainted with such entities. This latter possibility, however, has recently been challenged by Trentman on the grounds that one cannot give such a description without presupposing the existence of bare particulars. (shrink)

The wellbeing that can accrue to individuals through their participation in collective endeavours, here called their participatory wellbeing, is a fundamental component of human wellbeing more broadly. It is also difficult to conceptualize, let alone quantify, and has been neglected in philosophy, apparently falling into a gap between the literature on collective agency and the literature on wellbeing. As a contribution towards filling in that gap, this chapter uses the notion of a role within a group—encompassing anything from familial and (...) professional roles to being a friend or a citizen—to solve a puzzle about participatory wellbeing. The puzzle, crudely stated, is that while wellbeing is an essentially individualistic notion, participation is essentially social. By conceiving of participation as a matter of occupying and performing a role, we can recognize and model the complexity (i.e. the multifaceted nature) of participatory wellbeing. (shrink)

Although the equally pervasive and abstract concept of space has generated a vast body of disciplines, time, and the related idea of "becoming" (transforming, ...