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Nicholas D. Smith [109]Nicholas J. J. Smith [48]Nicholas H. Smith [24]Nicholas Smith [21]
Nicholas A. Smith [2]Nicholas D.and Thomas Brickhouse Smith [1]Nicholas Hugh Smith [1]Nicholas Jeremy Josef Smith [1]

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See also:
Profile: Nicholas J.J. Smith (University of Sydney)
Profile: Nicholas Ryan Smith (University of Auckland)
Profile: Nicholas Smith
Profile: Nicholas Ryan Smith (University of Auckland)
Profile: Nicholas Smith (Södertörn University Stockholm, Södertörn University)
Profile: Nicholas D. Smith (Lewis & Clark College)
  1.  37
    Nicholas J. J. Smith (2008). Vagueness and Degrees of Truth. Oxford University Press.
    'an excellent book: clearly written and packed full of interesting ideas and arguments.' -- J.R.G. Williams, Mind -/- 'Both a sharply written introduction to the philosophical logic of vagueness and a persuasive defence of Smith's favoured theory.' -- David Ripley, Analysis -/- 'one of the most important contributions on vagueness in the last ten years, and for years to come ... profound and original ... succeeds in promoting a new and inspiring conception of vagueness.' -- Paul Egre, Australasian Journal of (...)
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  2. Nicholas J. J. Smith (2011). Inconsistency in the A-Theory. Philosophical Studies 156 (2):231 - 247.
    This paper presents a new argument against A-theories of time. A-theorists hold that there is an objective now (present moment) and an objective flow of time, the latter constituted by the movement of the objective now through time. A-theorists therefore want to draw different pictures of reality—showing the objective now in different positions—depending upon the time at which the picture is drawn. In this paper it is argued that the times at which the different pictures are drawn may be taken (...)
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  3.  49
    Hannah Tierney & Nicholas D. Smith (2012). Keith Lehrer on the Basing Relation. Philosophical Studies 161 (1):27-36.
    In this paper, we review Keith Lehrer’s account of the basing relation, with particular attention to the two cases he offered in support of his theory, Raco (Lehrer, Theory of knowledge, 1990; Theory of knowledge, (2nd ed.), 2000) and the earlier case of the superstitious lawyer (Lehrer, The Journal of Philosophy, 68, 311–313, 1971). We show that Lehrer’s examples succeed in making his case that beliefs need not be based on the evidence, in order to be justified. These cases show (...)
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  4. Nicholas J. J. Smith (1997). Bananas Enough for Time Travel? British Journal for the Philosophy of Science 48 (3):363-389.
    This paper argues that the most famous objection to backward time travel can carry no weight. In its classic form, the objection is that backward time travel entails the occurrence of impossible things, such as auto-infanticide—and hence is itself impossible. David Lewis has rebutted the classic version of the objection: auto-infanticide is prevented by coincidences, such as time travellers slipping on banana peels as they attempt to murder their younger selves. I focus on Paul Horwich‘s more recent version of the (...)
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  5. Nicholas J. J. Smith (2005). A Plea for Things That Are Not Quite All There: Or, Is There a Problem About Vague Composition and Vague Existence? Journal of Philosophy 102 (8):381-421.
    Orthodoxy has it that mereological composition can never be a vague matter, for if it were, then existence would sometimes be a vague matter too, and that's impossible. I accept that vague composition implies vague existence, but deny that either is impossible. In this paper I develop degree-theoretic versions of quantified modal logic and of mereology, and combine them in a framework that allows us to make clear sense of vague composition and vague existence, and the relationships between them.
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  6. Nicholas J. J. Smith & Gideon Rosen (2004). Worldly Indeterminacy: A Rough Guide. Australasian Journal of Philosophy 82 (1):185 – 198.
    This paper defends the idea that there might be vagueness or indeterminacy in the world itself--as opposed to merely in our representations of the world--against the charges of incoherence and unintelligibility. First we consider the idea that the world might contain vague properties and relations ; we show that this idea is already implied by certain well-understood views concerning the semantics of vague predicates (most notably the fuzzy view). Next we consider the idea that the world might contain vague objects (...)
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  7.  14
    Nicholas H. Smith (2002). Charles Taylor: Meaning, Morals, and Modernity. Polity Press.
    Clearly written and authoritative, this book will be welcomed by students and researchers in a wide range of disciplines, including philosophy, psychology, ...
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  8.  10
    Nicholas D. Smith (2016). Socrates on the Human Condition. Ancient Philosophy 36 (1):81-95.
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  9.  7
    Nicholas J. J. Smith (2014). Is Evaluative Compositionality a Requirement of Rationality? Mind 123 (490):457-502.
    This paper presents a new solution to the problems for orthodox decision theory posed by the Pasadena game and its relatives. I argue that a key question raised by consideration of these gambles is whether evaluative compositionality (as I term it) is a requirement of rationality: is the value that an ideally rational agent places on a gamble determined by the values that she places on its possible outcomes, together with their mode of composition into the gamble (i.e. the probabilities (...)
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  10.  57
    Nicholas J. J. Smith (2012). Many-Valued Logics. In Gillian Russell & Delia Graff Fara (eds.), The Routledge Companion to Philosophy of Language. Routledge 636--51.
    A many-valued (aka multiple- or multi-valued) semantics, in the strict sense, is one which employs more than two truth values; in the loose sense it is one which countenances more than two truth statuses. So if, for example, we say that there are only two truth values—True and False—but allow that as well as possessing the value True and possessing the value False, propositions may also have a third truth status—possessing neither truth value—then we have a many-valued semantics in the (...)
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  11.  69
    Nicholas J. J. Smith (2005). Vagueness as Closeness. Australasian Journal of Philosophy 83 (2):157 – 183.
    This paper presents and defends a definition of vagueness, compares it favourably with alternative definitions, and draws out some consequences of accepting this definition for the project of offering a substantive theory of vagueness. The definition is roughly this: a predicate 'F' is vague just in case for any objects a and b, if a and b are very close in respects relevant to the possession of F, then 'Fa' and 'Fb' are very close in respect of truth. The definition (...)
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  12.  49
    Thomas C. Brickhouse & Nicholas D. Smith (1996). Plato's Socrates. OUP Usa.
    This book develops novel accounts of many of the most controversial topics in the philosophy of Socrates. The authors first develop Socrates' methodological, epistemological, and psychological views before examining his ethical, political, and religious convictions. The results reveals both the richness and the remarkable coherence of the philosophy of Plato's Socrates.
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  13.  20
    Nicholas J. J. Smith (2015). Undead Argument: The Truth-Functionality Objection to Fuzzy Theories of Vagueness. Synthese:1-27.
    From Fine and Kamp in the 70’s—through Osherson and Smith in the 80’s, Williamson, Kamp and Partee in the 90’s and Keefe in the 00’s—up to Sauerland in the present decade, the objection continues to be run that fuzzy logic based theories of vagueness are incompatible with ordinary usage of compound propositions in the presence of borderline cases. These arguments against fuzzy theories have been rebutted several times but evidently not put to rest. I attempt to do so in this (...)
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  14. Nicholas D. Smith (1999). Plato's Analogy of Soul and State. Journal of Ethics 3 (1):31-49.
    In Part I of this paper, I argue that the arguments Plato offers for the tripartition of the soul are founded upon an equivocation, and that each of the valid options by which Plato might remove the equivocation will not produce a tripartite soul. In Part II, I argue that Plato is not wholly committed to an analogy of soul and state that would require either a tripartite state or a tripartite soul for the analogy to hold. It follows that (...)
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  15.  17
    Nicholas Smith (ed.) (2002). Reading McDowell. Routledge.
    In this volume leading philosophers examine the nature and extent of McDowell's achievement inMind and Worldand related writings.
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  16.  19
    Nicholas H. Smith & Jean-Philippe Deranty (eds.) (2011). New Philosophies of Labour: Work and the Social Bond. Brill.
    This volume addresses the long-standing neglect of the category of labour in critical social theory and it presents a powerful case for a new paradigm based on the anthropological significance of work and its role in shaping social bonds.
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  17.  92
    Nicholas J. J. Smith (2009). Frege's Judgement Stroke and the Conception of Logic as the Study of Inference Not Consequence. Philosophy Compass 4 (4):639-665.
    One of the most striking differences between Frege's Begriffsschrift (logical system) and standard contemporary systems of logic is the inclusion in the former of the judgement stroke: a symbol which marks those propositions which are being asserted , that is, which are being used to express judgements . There has been considerable controversy regarding both the exact purpose of the judgement stroke, and whether a system of logic should include such a symbol. This paper explains the intended role of the (...)
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  18. Nicholas J. J. Smith (2009). Degree of Belief is Expected Truth Value. In Sebastiano Moruzzi & Richard Dietz (eds.), Cuts and Clouds. Vaguenesss, its Nature and its Logic. Oxford University Press 491--506.
    A number of authors have noted that vagueness engenders degrees of belief, but that these degrees of belief do not behave like subjective probabilities. So should we countenance two different kinds of degree of belief: the kind arising from vagueness, and the familiar kind arising from uncertainty, which obey the laws of probability? I argue that we cannot coherently countenance two different kinds of degree of belief. Instead, I present a framework in which there is a single notion of degree (...)
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  19.  41
    Nicholas D. Smith (2013). Philosophical Reflection on Petitionary Prayer. Philosophy Compass 8 (3):309-317.
    If God actually answers prayers that petition him for something, then it seems he is willing to withhold some good from the world unless and until someone prays for those goods. But how is this compatible with His benevolence? On the other hand, if God is dedicated to providing every good to us that we may need, it would seem that He would provide these to us even if we did not pray for them. But if so, it would appear (...)
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  20.  58
    Nicholas J. J. Smith (2004). Vagueness and Blurry Sets. Journal of Philosophical Logic 33 (2):165-235.
    This paper presents a new theory of vagueness, which is designed to retain the virtues of the fuzzy theory, while avoiding the problem of higher-order vagueness. The theory presented here accommodates the idea that for any statement S₁ to the effect that 'Bob is bald' is x true, for x in [0, 1], there should be a further statement S₂ which tells us how true S₁ is, and so on - that is, it accommodates higher-order vagueness without resorting to the (...)
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  21.  6
    Nicholas J. J. Smith (2016). Infinite Decisions and Rationally Negligible Probabilities. Mind:1-14.
    I have argued for a picture of decision theory centred on the principle of Rationally Negligible Probabilities. Isaacs argues against this picture on the grounds that it has an untenable implication. I first examine whether my view really has this implication; this involves a discussion of the legitimacy or otherwise of infinite decisions. I then examine whether the implication is really undesirable and conclude that it is not.
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  22. Nicholas J. J. Smith (2000). The Principle of Uniform Solution (of the Paradoxes of Self-Reference). Mind 109 (433):117-122.
    Graham Priest (1994) has argued that the following paradoxes all have the same structure: Russell’s Paradox, Burali-Forti’s Paradox, Mirimanoff’s Paradox, König’s Paradox, Berry’s Paradox, Richard’s Paradox, the Liar and Liar Chain Paradoxes, the Knower and Knower Chain Paradoxes, and the Heterological Paradox. Their common structure is given by Russell’s Schema: there is a property φ and function δ such that..
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  23.  30
    Nicholas J. J. Smith (2014). Vagueness, Uncertainty and Degrees of Belief: Two Kinds of Indeterminacy—One Kind of Credence. Erkenntnis 79 (5):1027-44.
    If we think, as Ramsey did, that a degree of belief that P is a stronger or weaker tendency to act as if P, then it is clear that not only uncertainty, but also vagueness, gives rise to degrees of belief. If I like hot coffee and do not know whether the coffee is hot or cold, I will have some tendency to reach for a cup; if I like hot coffee and know that the coffee is borderline hot, I (...)
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  24.  1
    Nicholas H. Smith (2009). Work and the Struggle for Recognition. European Journal of Political Theory 8 (1):46-60.
    This article examines a neglected but crucial feature of Honneth's critical theory: its use of a concept of recognition to articulate the norms that are apposite for the contemporary world of work. The article shows that from his first writings on the structure of critical social theory in the early 1980s to the recent exchange with Nancy Fraser on recognition and redistribution, the problem of grounding a substantive critique of work under capitalism has been central to Honneth's enterprise. This answers (...)
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  25.  6
    Thomas C. Brickhouse & Nicholas D. Smith (1990). Socrates on Trial. Princeton University Press.
    Thomas Brickhouse and Nicholas Smith offer a comprehensive historical and philosophical interpretation of, and commentary on, one of Plato's most widely read works, the Apology of Socrates. Virtually every modern interpretation characterizes some part of what Socrates says in the Apology as purposefully irrelevant or even antithetical to convincing the jury to acquit him at his trial. This book, by contrast, argues persuasively that Socrates offers a sincere and well-reasoned defense against the charges he faces. First, the authors establish a (...)
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  26. Nicholas Smith (2010). Towards a Phenomenology of Repression. A Husserlian Reply to the Freudian Challenge. Acta Universitatis Stockholmiensis.
    This is the first book-length philosophical study of Husserl’s transcendental phenomenology and Freud’s theory of the unconscious. The book investigates the possibility for Husserl’s transcendental phenomenology to clarify Freud’s concept of the unconscious with a focus on the theory of repression as its centre. Repression is the unconscious activity of pushing something away from consciousness, while making sure that it remains active as something foreign within us. How this is possible is the main problem addressed in the work. Unlike previous (...)
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  27. Nicholas J. J. Smith (2013). Vagueness and Degrees of Truth. Oxford University Press Uk.
    Nicholas J. J. Smith argues that an adequate account of vagueness must involve degrees of truth. The basic idea of degrees of truth is that while some sentences are true and some are false, others possess intermediate truth values: they are truer than the false sentences, but not as true as the true ones. This idea is immediately appealing in the context of vagueness--yet it has fallen on hard times in the philosophical literature, with existing degree-theoretic treatments of vagueness facing (...)
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  28. Ken Perszyk & Nicholas J. J. Smith, The Paradoxes of Time Travel.
    Humans have long been fascinated by the idea of visiting the past and of seeing what the future will bring. Time travel has been one of the most popular themes of science fiction. Most people have seen the TV series ‘Dr Who’ or ‘Quantum Leap’ or ‘Star Trek’. You’ve probably seen one of the ‘Back to the Future’ or ‘Terminator’ movies, or ‘Twelve Monkeys’. Time travel narratives provide fascinating plots, which exercise our imaginations in ever so many ways. But is (...)
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  29.  19
    Nicholas J. J. Smith (2015). Why Time Travellers (Still) Cannot Change the Past. Revista Portuguesa de Filosofia 71 (4):677-94.
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  30.  13
    Arto Laitinen & Nicholas Hugh Smith (eds.) (2002). Perspectives on the Philosophy of Charles Taylor. Acta Philosophical Fennica.
    The essays in this volume offer a range of new perspectives on Charles Taylor's philosophy. Part one addresses key metaphilosophical themes such as the role of transcendental arguments, the critique of representationalism, and the dialectics of Enlightenment. Part two critically examines Taylor's views on personhood, selfhood and interpersonal recognition. Part three discusses issues in Taylor's moral and political theory, including the nature of his moral realism, his theory of modernity, and his critical appropriation of the liberal tradition. The book concludes (...)
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  31. Nicholas D. Smith (1983). Plato and Aristotle on the Nature of Women. Journal of the History of Philosophy 21 (4):467-478.
  32. Nicholas J. J. Smith (2005). Why Would Time Travelers Try to Kill Their Younger Selves? The Monist 88 (3):388-395.
    In this note I raise a new problem for backwards time travel, and make some first suggestions as to how it might be solved. I call it the motivation problem. It is not a logical or a metaphysical problem, but a psychological one. It does not impact upon the possibility, or even the likelihood, of backwards time travel. Yet it is deeply puzzling, and we will have no idea what time travel would actually be like until we explore it. Thus, (...)
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  33.  18
    Nicholas J. J. Smith (forthcoming). Consonance and Dissonance in Solutions to the Sorites. In Otavio Bueno & Ali Abasnezhad (eds.), On the Sorites Paradox. Springer
    A requirement on any theory of vagueness is that it solve the sorites paradox. It is generally agreed that there are two aspects to such a solution: one task is to locate the error in the sorites argument; the second task is to explain why the sorites reasoning is a paradox rather than a simple mistake. I argue for a further constraint on approaches to the second task: they should conform to the standard modus operandi in formal semantics, in which (...)
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  34.  58
    Nicholas Smith (2009). “… (Why Husserl) … (Why Husserl is More Contemporary Than Time Itself) … (Time Itself) …”. SITE Magazine 26.
    Even though Husserl’s thinking has received a remarkable amount of attention over the last decades, the full extent of many of its central aspects still remains surprisingly unknown. It is in particular the development of genetic phenomenology that is at stake here, as it plunges ever deeper into “originary constitution” ferreting out the structural relations between inner time-consciousness, affectivity and intersubjectivity, while at the same time never giving up static phenomenology and a certain prioritizing of Cartesian subjectivity. In the following (...)
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  35.  5
    Nicholas H. Smith (1997). Strong Hermeneutics: Contingency and Moral Identity. Routledge.
    Strong Hermeneutics presents a compelling case for the importance of hermeneutics in understanding ethics today. It provides a critical comparison of the enlightenment view of ethics with the postmodern or "weak" view of ethics. The weak view, which Nicholas H. Smith traces back to Nietzsche and identifies in the recent work of Rorty and Lyotard, is skeptical of any universal principles in ethics. The enlightenment view, starting with Kant and taken up in the work of Habermas, casts identity as subject (...)
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  36.  20
    Nicholas J. J. Smith (2015). Truthier Than Thou: Truth, Supertruth and Probability of Truth. Noûs 49 (3).
    Different formal tools are useful for different purposes. For example, when it comes to modelling degrees of belief, probability theory is a better tool than classical logic; when it comes to modelling the truth of mathematical claims, classical logic is a better tool than probability theory. In this paper I focus on a widely used formal tool and argue that it does not provide a good model of a phenomenon of which many think it does provide a good model: I (...)
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  37.  75
    Nicholas J. J. Smith (2008). Why Sense Cannot Be Made of Vague Identity. Noûs 42 (1):1–16.
    In this paper I present a new argument against vague identity — one that is more fundamental than existing arguments — and I also try to explain why we find the idea of vague identity puzzling, in a way that will dispel the puzzlement. In brief, my argument is this: to make clear sense of something, one must at least model it set-theoretically; but due to the special place of identity in set-theoretic models, any vague relation that one does model (...)
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  38.  5
    Nicholas J. J. Smith (2015). Truthier Than Thou: Truth, Supertruth and Probability of Truth. Noûs 50 (3).
    Different formal tools are useful for different purposes. For example, when it comes to modelling degrees of belief, probability theory is a better tool than classical logic; when it comes to modelling the truth of mathematical claims, classical logic is a better tool than probability theory. In this paper I focus on a widely used formal tool and argue that it does not provide a good model of a phenomenon of which many think it does provide a good model: I (...)
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  39.  3
    Nicholas J. J. Smith (forthcoming). Infinite Decisions and Rationally Negligible Probabilities. Mind:fzv209.
    I have argued for a picture of decision theory centred on the principle of Rationally Negligible Probabilities. Isaacs argues against this picture on the grounds that it has an untenable implication. I first examine whether my view really has this implication; this involves a discussion of the legitimacy or otherwise of infinite decisions. I then examine whether the implication is really undesirable and conclude that it is not.
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  40.  68
    Nicholas D. Smith (1996). Plato's Divided Line. Ancient Philosophy 16 (1):25-46.
  41.  21
    Nicholas J. J. Smith (2012). Logic: The Laws of Truth. Princeton University Press.
    Logic is essential to correct reasoning and also has important theoretical applications in philosophy, computer science, linguistics, and mathematics. This book provides an exceptionally clear introduction to classical logic, with a unique approach that emphasizes both the hows and whys of logic. Here Nicholas Smith thoroughly covers the formal tools and techniques of logic while also imparting a deeper understanding of their underlying rationales and broader philosophical significance. In addition, this is the only introduction to logic available today that presents (...)
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  42.  32
    Nicholas D. Smith & Andrew C. Yip (2010). Partnership with God: A Partial Solution to the Problem of Petitionary Prayer. Religious Studies 46 (3):395 - 410.
    Why would God make us ask for some good He might supply, and why would it be right for God to withhold that good unless and until we asked for it? We explain why present defences of petitionary prayer are insufficient, but argue that a world in which God makes us ask for some goods and then supplies them in response to our petitions adds value to the world that would not be available in worlds in which God simply supplied (...)
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  43.  19
    Nicholas J. J. Smith (2014). One Bald Man… Two Bald Men… Three Bald Men: Aahh Aahh Aahh Aahh Aaaahhhh! In Ken Akiba & Ali Abasnezhad (eds.), Vague Objects and Vague Identity: New Essays on Ontic Vagueness. Springer 197--216.
    In the context of classical (crisp, precise) sets, there is a familiar connection between the notions of counting, ordering and cardinality. When it comes to vague collections, the connection has not been kept in central focus: there have been numerous proposals regarding the cardinality of vague collections, but these proposals have tended to be discussed in isolation from issues of counting and ordering. My main concern in this paper is to draw focus back onto the connection between these notions. I (...)
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  44.  48
    Nicholas Smith, The Temporality of Sexual Life in Husserl and Freud. Phenomenology of Eros.
    In this text I would like to show two things. Firstly, that the so-called “timelessness” of the Freudian unconscious can be elucidated through an interpretation of the concept of Nachträglichkeit, and showing thereby that there is indeed a temporality specific to the workings of the unconscious. Freud’s analysis of early psychic trauma related to sexual phenomena pointed to a serious complication for all believers in the immediate transparency of consciousness. For the “wound” itself was constituted over time, and the possibility (...)
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  45.  37
    Nicholas H. Smith (2005). Rorty on Religion and Hope. Inquiry 48 (1):76 – 98.
    The article considers how Richard Rorty's writings on religion dovetail with his views on the philosophical significance of hope. It begins with a reconstruction of the central features of Rorty's philosophy of religion, including its critique of theism and its attempt to rehabilitate religion within a pragmatist philosophical framework. It then presents some criticisms of Rorty's proposal. It is argued first that Rorty's "redescription" of the fulfilment of the religious impulse is so radical that it is hard to see what (...)
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  46.  2
    Nicholas D. Smith (2010). Partnership with God: A Partial Solution to the Problem of Petitionary Prayer: NICHOLAS D. SMITH & ANDREW C. YIP. Religious Studies 46 (3):395-410.
    Why would God make us ask for some good He might supply, and why would it be right for God to withhold that good unless and until we asked for it? We explain why present defences of petitionary prayer are insufficient, but argue that a world in which God makes us ask for some goods and then supplies them in response to our petitions adds value to the world that would not be available in worlds in which God simply supplied (...)
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  47.  76
    Thomas C. Brickhouse & Nicholas D. Smith (1997). Socrates and the Unity of the Virtues. Journal of Ethics 1 (4):311-324.
    In the Protagoras, Socrates argues that each of the virtue-terms refers to one thing (: 333b4). But in the Laches (190c8–d5, 199e6–7), Socrates claims that courage is a proper part of virtue as a whole, and at Euthyphro 11e7–12e2, Socrates says that piety is a proper part of justice. But A cannot be both identical to B and also a proper part of B – piety cannot be both identical to justice and also a proper part of justice. In this (...)
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  48.  5
    Nicholas J. J. Smith (2015). Why Time Travellers Cannot Change the Past. Revista Portuguesa de Filosofia 71 (4):677-694.
    Resumo Em um artigo anterior, o autor deste texto, defendeu a impossibilidade de os viajantes do tempo poderem alterar o passado. Por conseguinte, ou os supostos modelos de mudança do passado estavam feridos de contradição, ou então diziam respeito à prevenção do passado e não à sua mudança. Goddu respondeu a esta argumentação, sustentando que o seu modelo de hipertempo asseverava a possibilidade real de viajantes do tempo alterarem o passado. O autor começará este artigo por apresentar as condições necessárias (...)
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  49. Thomas C. Brickhouse & Nicholas D. Smith (1984). Vlastos on the Elenchus'. Oxford Studies in Ancient Philosophy 2:185-96.
     
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  50. Nicholas D. Smith (1997). How the Prisoners in Plato's Cave Are 'Like Us.'. Proceedings of the Boston Area Colloquium in Ancient Philosophy 13:187-204.
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