The problem analysed in this paper is whether we can gain knowledge by using valid inferences, and how we can explain this process from a model-theoretic perspective. According to the paradox of inference (Cohen & Nagel 1936/1998, 173), it is logically impossible for an inference to be both valid and its conclusion to possess novelty with respect to the premises. I argue in this paper that valid inference has an epistemic significance, i.e., it can be used by an agent to (...) enlarge his knowledge, and this significance can be accounted in model-theoretic terms. I will argue first that the paradox is based on an equivocation, namely, it arises because logical containment, i.e., logical implication, is identified with epistemological containment, i.e., the knowledge of the premises entails the knowledge of the conclusion. Second, I will argue that a truth-conditional theory of meaning has the necessary resources to explain the epistemic significance of valid inferences. I will explain this epistemic significance starting from Carnap’s semantic theory of meaning and Tarski’s notion of satisfaction. In this way I will counter (Prawitz 2012b)’s claim that a truth-conditional theory of meaning is not able to account the legitimacy of valid inferences, i.e., their epistemic significance. (shrink)

Modal primitivists hold that some modal truths are primitively true. They thus seem to face a special epistemological problem: how can primitive modal truths be known? The epistemological objection has not been adequately developed in the literature. I undertake to develop the objection, and then to argue that the best formulation of the epistemological objection targets all realists about modality, rather than the primitivist alone. Furthermore, the moves available to reductionists in response to the objection are also available to primitivists. (...) I conclude by suggesting that extant theories of the epistemology of modality are not sensitive to the question of primitivism versus reductionism. (shrink)

In this paper, I discuss the main characteristics of the epistemology of modal rationalism by proceeding from the critical investigation of Peacocke’s theory of modality. I build on arguments by Crispin Wright and Sonia Roca-Royes, which are generalised and supplemented by further analysis, in order to show that principle-based accounts have little prospects of succeeding in their task of providing an integrated account of the metaphysics and the epistemology of modality. I argue that it is unlikely that we will able (...) to develop an exhaustive and accurate principle-based account that discriminates objectively between correct and deviant modal knowledge. Even if such an account can be formulated, a non-circular way of justifying its necessity also seems to be out of our reach. (shrink)

Whether legal systems are necessarily coercive raises normative concerns. Coercion carries a presumption of illegitimacy and a special justificatory burden. If legal systems are necessarily coercive, coerciveness necessarily taints our legal institutions. Traditionally, legal systems have been regarded as contingently coercive. This view is mainly supported by the society of angels thought experiment. For the past few years, however, this traditional view has been under attack. Critics have challenged the reliability of the thought experiment and have urged us to centre (...) the discussion on typical legal systems: legal systems made by humans to address human needs. Once we do so – they claim – we would inevitably reject the traditional view. This paper argues that the critics are wrong. After discussing key features of the society of angels thought experiment and responding to objections, it is argued that even typical legal systems are contingently coercive. Coerciveness is a feature that our legal systems can and should strive to get rid of. (shrink)

Several philosophers have recently tried to define natural kinds in epistemic terms only. Given the persistent problems with finding a successful metaphysical theory, these philosophers argue that we would do better to describe natural kinds solely in terms of their epistemic usefulness, such as their role in supporting inductive inferences. In this paper, I argue against these epistemology-only theories of natural kinds and in favor of, at least partly, metaphysical theories. I do so in three steps. In the first section (...) of the paper, I propose two desiderata for a theory of natural kinds. In the second section, I discuss one example of a ‘general’ epistemology-only theory, proposed by Marc Ereshefsky and Thomas Reydon, and argue that theories like theirs fail to provide adequate criteria of natural kinds. In the third section, I focus on one example of a ‘specific’ epistemology-only theory, proposed by P. D. Magnus, and use it to show why such theories cannot justify the claim that the proposed epistemic criteria account for the naturalness of kinds. (shrink)

Global metaphysical antirealism (or “antirealism”) is often thought to entail that the identity of each and every concrete entity in our world ultimately depends on us—on our adoption of certain social and linguistic conventions, for instance, or on our use of certain conceptual schemes. Drawing on the middle‐period works of Maurice Merleau‐Ponty, I contend that metaphysical antirealism entails nothing of the sort. For Merleau‐Ponty, I argue, entities do not ultimately owe their identities to us, even though—as he puts it—their “articulations (...) are the very ones of our existence.” Once this is recognised, I maintain, certain interpretations of phenomenology are revealed to be caricatures and certain general objections to antirealism lose their force. (shrink)

The paper comprises an attempt on the part of the author to understand what hylomorphism is, both in its original Aristotelian guise, and in recent work by philosophers who defend what they call hylomorphism. Two species or strands of hylomorphism are identified and discussed. Universals, essences, and substantial and accidental forms make cameo appearances, and the implications of an Aristotelian ontology of stuffs are explored.

In current theology the possibility of conclusive arguments for the existence of God is largely rejected by reference to Hume or Kant. Purportedly post-metaphysical surrogates are put in place of a metaphysically founded theology, where either the existence of God may be believed in only as a rational possibility, or else a radical constructivism about the existence of God is fallen into. Nevertheless, in the following, a conclusive metaphysical argument for the existence of God in the tradition of scholastic metaphysics (...) is formulated. It is shown that theological talk of creatio ex nihilo is only the other side of this metaphysical argument: Whoever accepts creatio ex nihilo cannot consistently deny the soundness of the argument. (shrink)

According to modalism, modality is primitive. In this paper, we examine the implications of this view for modal epistemology, and articulate a modalist account of modal knowledge. First, we discuss a theoretical utility argument used by David Lewis in support of his claim that there is a plurality of concrete worlds. We reject this argument, and show how to dispense with possible worlds altogether. We proceed to account for modal knowledge in modalist terms.

This thesis investigates how children ought to be influenced with respect to religion. To answer this question, I develop a theory of cognitive curriculum content and apply it to the teaching of religious beliefs and beliefs about religions. By ‘a theory of cognitive curriculum content,’ I mean a theory that determines which truth-claims belong on the curriculum, and whether or not teachers ought to promote students’ belief of those claims. I extend this theory to help educators to decide which attitudes (...) address on the curriculum and whether or not to promote them. I then apply this to the case of religious attitudes and attitudes about religions. I argue that where having or failing to have a certain attitude makes a significant difference to students’ lives, it ought to be addressed by curricula. Where failing to have the attitude is irrational, this failure ought to be remedied; where having the attitude is irrational, that attitude ought to be discouraged; and where neither having nor failing to have the attitude is irrational, that attitude ought to be introduced and discussed without encouragement or discouragement. In so far as is practicable, educators should aim to acquaint students with arguments for and against having these attitudes and initiate them into the practice of assessing their soundness. The implications of this theory for extra-curricular influence, such as upbringing in the home, are also explored. (shrink)