[Stephen Yablo] The usual charge against Carnap's internal/external distinction is one of 'guilt by association with analytic/synthetic'. But it can be freed of this association, to become the distinction between statements made within make-believe games and those made outside them-or, rather, a special case of it with some claim to be called the metaphorical/literal distinction. Not even Quine considers figurative speech committal, so this turns the tables somewhat. To determine our ontological commitments, we have to ferret out all traces of (...) nonliterality in our assertions; if there is no sensible project of doing that, there is no sensible project of Quinean ontology. /// [Andre Gallois] I discuss Steve Yablo's defence of Carnap's distinction between internal and external questions. In the first section I set out what I take that distinction, as Carnap draws it, to be, and spell out a central motivation Carnap has for invoking it. In the second section I endorse, and augment, Yablo's response to Quine's arguments against Carnap. In the third section I say why Carnap's application of the distinction between internal and external questions runs into trouble. In the fourth section I spell out what I take to be Yablo's version of Carnap. In the last I say why that version is especially vulnerable to the objection raised in the second. (shrink)

Traditionally, this puzzle has been solved in various ways. Aristotle, for example, distinguished between “accidental” and “essential” changes. Accidental changes are ones that don't result in a change in an objects' identity after the change, such as when a house is painted, or one's hair turns gray, etc. Aristotle thought of these as changes in the accidental properties of a thing. Essential changes, by contrast, are those which don't preserve the identity of the object when it changes, such as when (...) a house burns to the ground and becomes ashes, or when someone dies. Armed with these distinctions, Aristotle would then say that, in the case of accidental changes, (1) and (2) are both false—a changing thing can really change one of its “accidental properties” and yet literally remain one and the same thing before and after the change. (shrink)

In my article "berkeley's master argument" I attempt to show that an argument berkeley uses in the 'dialogues' and 'principles' to support his contention that whatever is perceivable is perceived can be seen as an illuminating attempt to relate conceptualizing, Imaging and perceiving. In consequence it cannot be dismissed as resting on an elementary fallacy, But reflects on the conditions for the self ascription of experience.

According to an externalist theory of content the content of an individual’s thoughts and the meaning of her words need not supervene on her intrinsic history. Two individuals may be intrinsically exactly alike yet entertain different thoughts, and attach different meanings to the words they use. ETC, which has been most notably defended by Saul Kripke, Hilary Putnam and Tyler Burge, has attained the status of current orthodoxy. Nevertheless, some maintain that combining ETC with the premisses that we have privileged (...) access to our intentional states yields a surprising conclusion. It yields the conclusion that we can have a priori knowledge of features of the external world that seem only accessible to empirical investigation. Call the argument from ETC and privileged access to this conclusion the main argument. Some take the main argument to be a reductio of ETC. Since we have privileged access to our intentional states, and lack the a priori knowledge attributed by the main argument, ETC is false. Some take the main argument to refute the premisses that we have privileged access to those intentional states falling within the scope of ETC. Others see the main argument as a refutation of external world scepticism. We will show that the main argument does not support any of these interesting conclusions. We will show that the main argument does not threaten to restrict privileged access, refute external world scepticism, or constitute a reductio of ETC. More exactly, we will show that the most defensible version of ETC, even when combined with the premiss that we have unrestricted privileged access to our intentional states, yields no a priori knowledge of the external world. (shrink)

André Gallois’s Occasions of Identity is a detailed, well-written presentation and defense of one attempt to solve many of the recently much discussed puzzles in the metaphysics of material objects. It is engaging not only for Gallois’s ingenious attempt to defend his view that objects can be “occasionally identical”—identical at one time but not another —but for his discussion throughout of the puzzles and of alternative solutions. Gallois does a fine job of keeping the motivations for a position, whether his (...) own or others’, in view while working out details and responding to objections. Even where one disagrees, there is excellent food for thought and discussion here. (shrink)

My concern is with a version of scepticism which, following a number of philosophers, I will entitle global scepticism. According to global scepticism no one is to any degree justified in holding any belief. Global scepticism is a live option, and has at least one compelling argument in its favour1 Nevertheless, one's first reaction to global scepticism is likely to be that it is self-refuting. The issue I will be discussing here is whether global scepticism is self-refuting. In the first (...) section I consider arguments to the conclusion that global scepticism is self-refuting, and argue that the global sceptic need take only one of them seriously. In the next I examine a global sceptic's reply to the argument in question, and a response to that reply available to the anti-sceptic. What emerges is an apparent impasse. The global sceptic has a response to each reply that the anti-sceptic makes in support of the anti-sceptic's original argument. However, it seems that the anti-sceptic is able to effectively reply to each of the global sceptic's responses. In the last section I develop an argument to show that global scepticism is self-refuting which breaks the deadlock between the global sceptic and anti-sceptic. (shrink)

Why does Descartes give some propositions, most notably cogito, a privileged epistemic status? In the first part of the paper I consider, and reject, the standard account of the indubitability of cogito championed by, among others, Hintikka, Ayer, Slezak, and Frankfurt. After examining what I call the Cartesian regress, I invoke the fiction of a self-blind individual, close to the one originally introduced by Shoemaker, to give an alternative account of the indubitability of cogito. I argue that Descartes initially needs (...) to exempt the self-attribution of thought from the scope of Cartesian doubt, because an individual who is self-blind, and, so, cannot self-attribute thoughts, cannot treat propositions about the external world as dubitable. (shrink)

Ted Sider’s book makes a beautifully presented and compellingly argued case for four dimensionalism. Most of the arguments for four dimensionalism to be found in the literature seem to me to be uncompelling. Ted’s argument from vagueness, given in the last section of chapter 4, is a notable exception. After discussing that argument I will respond to his objections in section 5 chapter 5 to my own temporary identity view.