John F. Post argues that physicalistic materialism is compatible with a number of views often deemed incompatible with it, such as the objectivity of values, the irreducibility of subjective experience, the power of the metaphor, the normativity of meaning, and even theism.

After some preliminary clarifications, arguments for the supposed asymmetry of supervenience and determination, such as they are, are shown to be unsound. An argument against the supposed asymmetry is then constructed and defended against objections. This is followed by explanations of why the intuition of asymmetry is nonetheless so entrenched, and of how the asymmetric ontological priority of the physical over the non-physical can be understood without the supposed asymmetry of supervenience and determination.

In order to defend the regress argument for foundationalism against Post’s objection that relevant forms of inferential justification are not transitive, Lydia McGrew and Timothy McGrew define a relation E of positive evidence, which, they contend, has the following features: It is a necessary condition for any inferential justification; it is transitive and irreflexive; and it enables both a strengthened regress argument proof against Post’s objection and an argument that nothing can ever appear in its own justificational ancestry. In reply, (...) we construct in their own terms both a counterexample to the would-be transitivity of E, and a related objection to their never-in-its-own-ancestry argument. We also rebut their rejection of certain counterexamples to the would-be transitivity of some forms of inferential justification. By doing so, and by questioning their transitivity claim for E, we aim to further the project of undermining the circularity arguments advanced by a zoo of skeptics, relativists, antirealists and internalists against realism and externalism. (shrink)

Outlines a conceptual argument against the Principle of Sufficient reason. The argument is presented in detail in earlier work, and is based on deductive inferences from PSR's own concept of explanation. The argument shows that not everything can have an explanation of the sort claimed by PSR. So far from being a presupposition of reason itself, as some think, PSR can be refuted by reason, arguing only from PSR's own concept of explanation. Hence PSR cannot be used to argue that (...) there must be some explanation or reason for existence, invisible at least to science, or that because we do not or cannot know the explanation, there must be irreducible mystery about why there is anything at all rather than nothing, including why there was a Big Bang in the first place. (shrink)

David Papineau’s model of scientific reduction, contrary to his intent, appears to enable a naturalist realist account of the primitive normativity involved in a biological adaptation’s being “for” this or that (say the eye’s being for seeing). By disabling the crucial anti-naturalist arguments against any such reduction, his model would support a cognitivist semantics for normative claims like “The heart is for pumping blood, and defective if it doesn’t.” No moral claim would follow, certainly. Nonetheless, by thus “pressing from below” (...) we may learn something about moral normativity. For instance, suppose non-cognitivists like Mackie are right that the semantics of normative claims should be “unified”: if the semantics of moral claims is non-cognitivist, so too is that of all normative claims. Then, assuming that a naturalist reduction does yield a sound cognitivist account of the primitive normativity, it would follow that our semantics of moral claims is cognitivist as well. (shrink)

After some preliminary clarifications, arguments for the supposed asymmetry of supervenience and determination, such as they are, are shown to be unsound. An argument against the supposed asymmetry is then constructed and defended against objections. This is followed by explanations of why the intuition of asymmetry is nonetheless so entrenched, and of how the asymmetric ontological priority of the physical over the non-physical can be understood without the supposed asymmetry of supervenience and determination.

David Papineau's model of scientific reduction, contrary to his intent, appears to enable a naturalist realist account of the primitive normativity involved in a biological adaptation's being “for” this or that (say the eye's being for seeing). By disabling the crucial anti‐naturalist arguments against any such reduction, his model would support a cogni‐tivist semantics for normative claims like “The heart is for pumping blood, and defective if it doesn't.” No moral claim would follow, certainly. Nonetheless, by thus “pressing from below” (...) we may learn something about moral normativity. For instance, suppose non‐cognitivists like Mackie are right that the semantics of normative claims should be “unified”: if the semantics of moral claims is non‐cognitivist, so too is that of all normative claims. Then, assuming that a naturalist reduction does yield a sound cognitivist account of the primitive normativity, it would follow that our semantics of moral claims is cognitivist as well. (shrink)

John Post has argued that the traditional regress argument against nonfoundational justificatory structures does not go through because it depends on the false assumption that “justifies” is in general transitive. But, says Post, many significant justificatory relations are not transitive. The authors counter that there is an evidential relation essential to all inferential justification, regardless of specific inference form or degree of carried-over justificatory force, which is in general transitive. They respond to attempted counterexamples to transitivity brought by Watkins and (...) Salmon as well as to Post’s, arguing that none of these counterexamples apply to the relation they are describing. Given the revived transitivity assumption using this relation, the regress argument does indeed demonstrate the need for foundational stopping points in inferential justification. (shrink)

Alleged counter-examples based on conceptual thought experiments, including those involving sense or content, have no force against physicalist supervenience theses properly construed. This is largely because of their epistemological status and their modal status. Still, there are empirical examples that do contradict Kim-style theses, due to the latter’s individualism. By contrast, non-individualist supervenience, such as “global” supervenience, remains unscathed, a possibility overlooked by Lynne Baker, as is dear from a physicalist account of sense in the case of non-human biological adaptations (...) that are for producing things about affairs in the world. (shrink)

To ask the question "Why does anything at all exist?" is equivalent to asking "What is the explanation of why anything at all exists." Thus the question presupposes that there is an explanation, known or unknown or unknowable, of why anything at all exists.

This collection of eleven critical essays, together with Plantinga's replies, examines his evolutionary argument against naturalism (EAAN). All but one of the eleven are printed here for the first time, all are of high quality, and all receive Plantinga's trademark treatment -- rigorous, perceptive, thorough. In view of the numerous arguments, sub-arguments and observations advanced by the eleven against EAAN, his responses amount to a tour de force . It would take too long to sort through the point-counterpoint with a (...) view to laying out the many interconnections, valuable though that would be. Instead, after a sketch of EAAN, I summarize some of the key objections raised by the eleven, together with Plantinga's replies, then conclude with an objection of my own to what Plantinga calls the heart of his argument. (shrink)

Richard Gale and Alexander Pruss raise a number of excellent questions in their separate responses to my comments on Gale’s book, On the Nature and Existence of God. They focus on aspects of my discussion that need at least to be clarified, if not retracted, in ways I explain in this reply.

They say it can't be done . You can't use language to get outside language . The very idea . Thus Putnam : "our language cannot be divided up into two parts, a part that describes the world `as it is anyway,' and a part that describes our conceptual contribution," in order..

. In whatever form, terminal philosophy holds that some matters are so fundamental that they are presupposed in any practice of reason-giving; accordingly, if reason-giving were applied to such matters in order to justify them, or even to criticize, then the very attempt to do so would necessarily assume what is at issue, a fatal circularity . No further argumentative recourse is possible at this level of fundamentality ; rational reason-giving must terminate.

The method in question is conceptual analysis. The madness comes of its privileging received usage over theories that would revise our concepts so as to conform to the phenomena, not the other way around. The alternatives to capture-the-concept include revisionary theory-construction as practiced not only in the sciences but in some philosophies. I present a revisionary theory of an important kind of normativity -- the normativity involved in a biological adaptation's being for this or that -- which theory, I argue, (...) undermines the received objections to there being any such normativity objectively in the world. So too for other kinds of normativity, including the moral, insofar as the objections to their objectivity have the same form and presuppositions. (shrink)

New-wave psychoneural reduction, a la Bickle and Churchland, conflicts with the way certain adaptation properties are individuated according to evolutionary biology. Such properties cannot be reduced to physical properties of the token items that have the adaptation properties. The New Wave may entail a form of individualism inconsistent with evolutionary biology. All of this causes serious trouble as well for Jaegwon Kim's thesis of the Causal Individuation of Kinds, his Weak Supervenience thesis, Alexander's Dictum, his synchronicity thesis that all psychological (...) kinds supervene on the contemporaneous physical states of the organism, Correlation Thesis, and indeed his Restricted Correlation Thesis. All these theses are strongly individualist, in the sense of entailing that ALL a thing's properties are determined by its own physical properties and relations, contrary to many properties in biology and psychology. (shrink)

What distinctive philosophical position unites Whitehead, Heidegger, Carnap, J. L. Austin, Quine, van Fraassen, and Derrida, among many others? According to David Weissman, they all assert or presuppose intuitionism, as he calls it, or the view that "everything real should be present or presentable, in its entirety, to the mind." An implausible set of bedfellows, perhaps, yet Weissman argues persuasively that they are indeed intuitionists, and that "we as philosophers have lost sight of this most fundamental truth about our history (...) and procedures." We have lost sight of it because we combine "disinterest in the history of philosophy... with the assumption that our method is neutral." Thus, "we renounce [intuitionism] even as we practice it," just as, one might add, many renounce Cartesianism even as they remain profoundly influenced by Descartes. (shrink)

This book should be required reading for anyone who cares about the realism/antirealism issue, but also, and perhaps above all, for those who have tired of the dispute because they suspect it is meaningless. In response to those who thus turn their backs on the issue, Professor Cortens argues at length, and with great clarity and rigor, that “unless they give up on philosophy altogether” they will likely be unable “to avoid discussing the issues that give life to these labels”. (...) The reason is that for some time philosophy has been characterized by all-encompassing struggles over the nature of thought, language, and their relation to the world. In these struggles, “one party will naturally view the other as repudiating everything all at once,” especially when the dispute is about “whether it is we who... ‘divide the world into objects,’” or about “the reality of reference,” or about “whether meaning and psychological content are objective matters of fact”. We friends of metaphysics run the risk that “we might wake up one day to discover, much to our horror, that our best philosophers of mind and language have robbed us of the ability to say or think anything at all, much less to speculate about the fundamental features of reality that concern the metaphysician.... Small comfort to be told that, once we become fully converted to the strange new conception of thought and language, we may continue to speak as though we believed in a world”. (shrink)

Collingwood's theory of presuppositions has never been taken very seriously. But critics have completely overlooked its significance as a theory or model of inquiry intimately tied to certain aspects of discourse in a context of investigation. Viewed this way, Collingwood's theory is on very strong ground, especially when it is reconstructed with the aid of a formal language. The reconstruction shows what is essential to the theory and what is not, allowing us to disregard those of Collingwood's extravagant claims which (...) have frustrated an understanding of his theory's real strength. The reconstruction also provides a general framework within which recent discussion of presuppositions can be unified. (shrink)