Search results for 'Haecceities' (try it on Scholar)

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  1. Gary Rosenkrantz (1979). Haecceities and Perceptual Identification. Grazer Philosophische Studien 9:107-119.score: 12.0
    Russell maintained that a person can have knowledge about a particular only if he is acquainted with some particular. In a similar vein, Chisholm has argued that a person cannot identify a particular unless he identifies some particular per se. According to Chisholm, a person identifies a particular per se just in casehe has knowledge of its haecceity or individml essence. Chisholni urges us to accept the following controversial claim concerning haecceities: none of us has knowledge of the haecceity (...)
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  2. Richard Brian Davis (2002). Haecceities, Individuation and the Trinity: A Reply to Keith Yandell. Religious Studies 38 (2):201-213.score: 10.0
    In this paper I reply to Keith Yandell's recent charge that Anselmian theists cannot also be Trinitarians. Yandell's case turns on the contention that it is impossible to individuate Trinitarian members, if they exist necessarily. Since the ranks of Anselmian Trinitarians includes the likes of Alvin Plantinga, Robert Adams, and Thomas Flint, Yandell's claim is of considerable interest and import. I argue, by contrast, that Anselmians can appeal to what Plantinga calls an essence or haecceity – a property essentially unique (...)
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  3. Paul Teller (1998). Quantum Mechanics and Haecceities. In Elena Castellani (ed.), Interpreting Bodies. Princeton University Press. 114--141.score: 9.0
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  4. Robert Merrihew Adams (1979). Primitive Thisness and Primitive Identity. Journal of Philosophy 76 (1):5-26.score: 6.0
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  5. David Lewis (1983). Individuation by Acquaintance and by Stipulation. Philosophical Review 92 (1):3-32.score: 6.0
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  6. Catherine Legg (2008). Catnesses. In Stephen D. Hales (ed.), What Philosophy Can Tell you About your Cat. Carus.score: 6.0
    An introduction to cat metaphysics..........
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  7. Sam Cowling (forthcoming). Non-Qualitative Properties. Erkenntnis.score: 6.0
    The distinction between qualitative properties like mass and shape and non-qualitative properties like being Napoleon and being next to Obama is important, but remains largely unexamined. After discussing its theoretical significance and cataloguing various kinds of non-qualitative properties, I survey several views about the nature of this distinction and argue that all proposed reductive analyses of this distinction are unsatisfactory. I then defend primitivism, according to which the distinction resists reductive analysis.
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  8. Torrengo Giuliano (forthcoming). &Quot;the Grounding Problem and Presentist Explanations&Quot;. Synthese.score: 3.0
    Opponents of presentism have often argued that the presentist has difficulty in accounting for what makes (presently) true past-tensed propositions (TptP) true in a way that is compatible with her metaphysical view of time and reality. The problem is quite general and concerns not only strong truth-maker principles, but also the requirement that truth be grounded in reality. In order to meet the challenge, presentists have proposed many peculiar present aspects of the world as grounds for truths concerning the past, (...)
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  9. Uri Nodelman & Edward N. Zalta (2014). Foundations for Mathematical Structuralism. Mind 123 (489):39-78.score: 3.0
    We investigate the form of mathematical structuralism that acknowledges the existence of structures and their distinctive structural elements. This form of structuralism has been subject to criticisms recently, and our view is that the problems raised are resolved by proper, mathematics-free theoretical foundations. Starting with an axiomatic theory of abstract objects, we identify a mathematical structure as an abstract object encoding the truths of a mathematical theory. From such foundations, we derive consequences that address the main questions and issues that (...)
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  10. Mark Moyer, Defending Coincidence: An Explanation of a Sort.score: 3.0
    Can different material objects have the same parts at all times at which they exist? This paper defends the possibility of such coincidence against the main argument to the contrary, the ‘Indiscernibility Argument’. According to this argument, the modal supervenes on the nonmodal, since, after all, the non-modal is what grounds the modal; hence, it would be utterly mysterious if two objects sharing all parts had different essential properties. The weakness of the argument becomes apparent once we understand how the (...)
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  11. John O'Leary-Hawthorne (1995). The Bundle Theory of Substance and the Identity of Indiscernibles. Analysis 55 (3):191 - 196.score: 3.0
    The strongest version of the principle of the Identity of Indiscernibles states that of necessity, there are no distinct things with all their universals in common (where such putative haecceities as being Aristotle do not count as universals: I use 'universal' rather than 'property' here and in what follows for the simple reason that 'universal' is the term of art that most safely excludes haecceities from its instances). It is commonly supposed that Max Black's famous paper 'The identity (...)
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  12. Franklin Mason (2006). What is Presentism? Southern Journal of Philosophy 44 (1):107-128.score: 3.0
    Presentism has received much scrutiny of late, yet little has been said of its definition. Many assume that it means simply that all that exists, exists at present. However, this definition will not do. It is defective in a multiplicity of ways. I consider and reject each of a number of intuitive ways in which to amend it. Each carries us a bit closer to our goal, but not until the end do we reach a definition that is wholly satisfactory. (...)
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  13. Ravi Gomatam, Quantum Realism and Haecceity.score: 3.0
    Non-relativistic quantum mechanics is incompatible with our everyday or ‘classical’ intuitions about realism, not only at the microscopic level but also at the macroscopic level. The latter point is highlighted by the ‘cat paradox’ presented by Schrödinger. Since our observations are always made at the macroscopic level — even when applying the formalism to the microscopic level — the failure of classical realism at the macroscopic level is actually more fundamental and crucial.
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  14. Jonathan L. Kvanvig (1989). The Haecceity Theory and Perspectival Limitation. Australasian Journal of Philosophy 67 (September):295-305.score: 3.0
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  15. Roderick M. Chisholm (1986). Possibility Without Haecceity. Midwest Studies in Philosophy 11 (1):157-163.score: 3.0
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  16. Giuliano Torrengo (2013). The Grounding Problem and Presentist Explanations. Synthese 190 (12):2047-2063.score: 3.0
    Opponents of presentism have often argued that the presentist has difficulty in accounting for what makes (presently) true past-tensed propositions (TptP) true in a way that is compatible with her metaphysical view of time and reality. The problem is quite general and concerns not only strong truth-maker principles, but also the requirement that truth be grounded in reality. In order to meet the challenge, presentists have proposed many peculiar present aspects of the world as grounds for truths concerning the past, (...)
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  17. Gary Rosenkrantz (forthcoming). On Objects Totally Out Of This World. Grazer Philosophische Studien 25:197-208.score: 3.0
    The view that a possible world is an existing abstract object implies that all nonexistent possible individuals have a principle of individuation in terms of existing objects, properties, and relations. However, some individuals of this kind are totally out of this world both in the subjective sense that nobody in this world can pick them out, and in the ontological sense that they would neither be created by assembling or arranging existing bits of matter nor otherwise be generated by existing (...)
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  18. Sharon R. Ford, Objects and Discreteness in Mumford’s Realist Lawlessness.score: 3.0
    In this paper, I argue that Mumford's Realist Lawlessness account of powers leads to ontological Holism. Consequently, this calls for a deflated conception of haecceity, intrinsicality and discreteness.
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  19. Ramom M. Lemos (1995). Haecceity. Review of Metaphysics 48 (4):928-929.score: 3.0
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  20. Gregg A. Ten Elshof (2000). A Defense of Moderate Haecceitism. Grazer Philosophische Studien 60:55-74.score: 3.0
    The identity of indiscernibles is false. Robert Adams and others have argued that if the identity of indiscernibles is false, then primitive thisness must be admitted as a fundamental feature of the world (i.e. haecceitism is true). Moreover, it has been suggested that if haecceitism is true, then essentialism is false - that accounting for individuation by means of haecceities precludes a thing's having essential qualitative properties. I will argue that this suggestion is misguided. In so doing, I will (...)
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  21. Richard Cross (2003). Medieval Theories of Haecceity. Stanford Encyclopedia of Philosophy.score: 3.0
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  22. E. J. Lowe (1995). Haecceity - an Ontological Essay - Rosenkrantz,Gs. Mind 104 (413):202--205.score: 3.0
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  23. Gilbert Plumer (1993). A Here-Now Theory of Indexicality. Journal of Philosophical Research 18:193-211.score: 2.0
    This paper attempts to define indexicality so as to semantically distinguish indexicals from proper names and definite descriptions. The widely-accepted approach that says that indexical reference is distinctive in being dependent on context of use is criticized. A reductive approach is proposed and defended that takes an indexical to be (roughly) an expression that either is or is equivalent to ‘here’ or ‘now’, or is such that a tokening of it refers by relating something to the place and/or time that (...)
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  24. Ari Maunu (2005). Generalist Transworld Identitism (or, Identity Through Possible Worlds Without Nonqualitative Thisnesses). Logique Et Analyse 48 (189-192):151-158.score: 2.0
    A certain argument has been given in the literature to the effect that generalism (the view that all facts about all possible worlds can (in principle) be given in general terms, that is, without resorting to nonqualitative thisnesses) excludes transworld identitism (the view that there are numerical identities through possible worlds). It follows from this argument, among other things, that transworld identitism entails Scotistic haecceitism (acceptance of nonqualitative thisnesses), and that generalists subscribing to de reism (the view that there are (...)
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  25. Mark Steen (2008). Chisholm's Changing Conception of Ordinary Objects. Grazer Philosophische Studien 76 (1):1-56.score: 2.0
    Roderick Chisholm changed his mind about ordinary objects. Circa 1973-1976, his analysis of them required the positing of two kinds of entities—part-changing ens successiva and non-part-changing, non-scatterable primary objects. This view has been well noted and frequently discussed (e.g., recently in Gallois 1998 and Sider 2001). Less often treated is his later view of ordinary objects (1986-1989), where the two kinds of posited entities change, from ens successiva to modes, and, while retaining primary objects, he now allows them to survive (...)
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  26. Arkadiusz Chrudzimski (2011). Realistyczne teorie uniwersaliów (realist theories of universals). In Sebastian Kołodziejczyk (ed.), Przewodnik po Metafizyce. WAM.score: 2.0
    This is a general introduction to the metaphysics o universals.
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  27. Richard Cross (2010). Recent Work on the Philosophy of Duns Scotus. Philosophy Compass 5 (8):667-675.score: 1.0
    This article highlights five areas of Scotus' philosophy that have recently been the subject of scholarly discussion. (1) Metaphysics : I outline the most current accounts of Scotus on individuation (thisness or haecceity) and the common nature. (2) Modal theory : I consider recent accounts both of Scotus' innovations in spelling out the notion of the logically (and broadly logically) possible, and of his account of the independence of modality. (3) Cognitive psychology : I examine recent views of Scotus' theory (...)
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  28. Todd Bates (2010/2012). Duns Scotus and the Problem of Universals. Continuum.score: 1.0
    Scotus recidivus? -- On the structure of material substance in Scotus' metaphysics -- Substantial natures : neither singular nor universal, but common -- On individuation by the haecceity -- Numerical singular created natures and supposita.
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  29. Anna Maidens (1998). Particles and the Perversely Philosophical Schoolchild: Rigid Designation, Haecceitism and Statistics. Teorema 17 (1):75-87.score: 1.0
    In this paper, I want to draw attention to a connection between rigid designation with its consequence that we are able to stipulate worlds and haecceitism, the doctrine that we have possible worlds alike in all qualitative features which nonetheless are metaphysically different, in that two individuals can have all their qualitative features swapped while remaining the same individuals. I shall argue that stipulation leads to haecceitism, which in turn depends upon commitment to haecceity ("primitive thisness"). Haecceitism is, I claim, (...)
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  30. David B. Martens (2010). First-Person Belief and Empirical Certainty. Pacific Philosophical Quarterly 91 (1):118-136.score: 1.0
    This is a critical exposition and limited defence of a theory of first-person belief transiently held by Roderick Chisholm after giving up the early haecceity theory of Person and Object (1976) and before adopting the late self-attribution theory of The First Person (1981). I reconstruct that 'middle' theory as involving what I call a 'hard-core' approach to de re belief and I rebut objections concerning epistemic supervenience and abnormal consciousness. In my rebuttals, I sketch a variant of (...)
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  31. Colin Connors (2009). Scotus and Ockham. Proceedings of the American Catholic Philosophical Association 83:141-153.score: 1.0
    This paper is a defense of John Duns Scotus’s theory of individuation against one of William of Ockham’s objections. In the Ordinatio II. D.3. P. 1, John Duns Scotus argues for the existence of haecceity, a positive, indivisible distinction which makes an individual an individual rather than a kind of thing. He argues for the existence of haecceity by arguing for a form which is a “real less than numerical unity” and is neither universal nor singular. In the Summa Logicae, (...)
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  32. Paul D. Bowen (1983). Causation in Classical Physics. Synthese 57 (1):1 - 20.score: 1.0
    In summary, then, I have presented a program for analysis of physical causal statements in terms of the following metaphysical primitives: space (made up of ordered points), time (also ordered and punctiliar), causal density, haecceity and causal necessity. These can be ‘read off’ the theories in question. I claim that theevent-singular cases are crucial, and that other cases can be reduced to this via set theory and (causal) modal logic. I have given several examples of this sort of translation and (...)
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  33. Roderick M. Chisholm (1975). Individuation. Grazer Philosophische Studien 1:25-41.score: 1.0
    The epistemological problem of individuation concerns the conditions under which we can individuate or identify particular things. I t is argued that these conditions presuppose that each of us can apprehend his own individual essence or haecceity. The metaphysical problem of individuation concerns the question: In virtue of what can it be said that two things which are counterparts of each other are two and not one? It is argued that here, too, we must appeal to the concept of an (...)
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  34. C. Mason Myers (1977). The Concept of Substance. Southern Journal of Philosophy 15 (4):505-519.score: 1.0
    It is argued that a concept of substance is possible which not only avoids metaphysical blind alleys but is worthy of serious philosophical attention. Starting with parker's notion of substance a conception is developed in which substance has the moments of haecceity, Logical independence, Causal independence, Causal efficacy, And conservation through change. Event and substance ontologies are compared and reasons for the superiority of the latter given. The results are related to the problem of personal identity, And it is suggested (...)
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  35. Antonio Pérez-estévez (2008). De Duns Escoto a Martin Heidegger. Veritas 53 (3).score: 1.0
    The purpose of this essay is to underline Heidegger’s intellectual interest and deep relation to Duns Scotus’ modern and close to life thought. At the same time, it is pointed out that Scotus’ fundamental ideas such as haecceity, the cognoscibility of the individual, possibility and contingency, impossibility of thinking without naming, will be retaken and transformed into Heidegger’s parental ideas such as Dasein, Dasein as possibility and project, being as something unveiled, identity of knowledge and language. KEY WORDS – History (...)
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