Haecceitism, anti-haecceitism, and possible worlds: A case study

Philosophical Quarterly 58 (230):97-107 (2008)
Possible-worlds talk obscures, rather than clarifies, the debate about haecceitism. In this paper I distinguish haecceitism and anti-haecceitism from other doctrines that sometimes go under those names. Then I defend the claim that there are no non-tendentious definitions of ‘haecceitism’ and ‘anti-haecceitism’ using possible-worlds talk. That is, any definition of ‘haecceitism’ using possible-worlds talk depends, for its correctness, on a substantive theory of the nature of possible worlds. This explains why using possible-worlds talk when discussing haecceitism causes confusion: if the parties to the discussion presuppose different theories of the nature of possible worlds, then they will mean different things by ‘haecceitism’.
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DOI 10.1111/j.1467-9213.2007.516.x
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References found in this work BETA
David Kaplan (1975). How to Russell a Frege-Church. Journal of Philosophy 72 (19):716-729.
Harold T. Hodes (1984). On Modal Logics Which Enrich First-Order S5. Journal of Philosophical Logic 13 (4):423 - 454.
N. L. Wilson (1959). Substances Without Substrata. Review of Metaphysics 12 (4):521 - 539.
A. N. Prior (1960). Identifiable Individuals. Review of Metaphysics 13 (4):684 - 696.

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Citations of this work BETA
Jeffrey Sanford Russell (2015). Possible Worlds and the Objective World. Philosophy and Phenomenological Research 90 (2):389-422.
Delia Graff Fara (2009). Dear Haecceitism. Erkenntnis 70 (3):285–297.

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