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An investigation into the metaphysics of the logical properties. Textbooks define logical truth and logical consequence in terms of models. But what are models, and why is invoking them a good way to define these properties? The answers take us through questions about the bearers of logical truth, the distinction between logical and non-logical expressions, and, ultimately, to an account of what logic is.
Metaontology is the branch of philosophy that focuses on questions that naturally arise when doing ontology. This Element offers the reader (some of) the elements of metaontology by way of an opinionated overview of (some of) its central arguments and positions. The first section of this Element focuses on whether there are nonexistent objects. It discusses historical figures such as Suarez, Brentano, Twardowski, and Meinong, as well as contemporary figures such as Lewis, van Inwagen, Thomasson, and Zalta. The second section focuses on whether ontological questions are trivial to answer and whether ontological debates are merely verbal debates. Can there be different concepts of existence or different meanings of 'exists' or other ontological expressions? If ontological questions are nontrivial, are they nontrivial only if a substantive metaphysical view is true? Even if there aren't different senses of 'exist,' might there be different modes of being or ways to exist?
Contemporary metaphysicians who might be classified as 'neo-Aristotelian' tend towards positions reminiscent of Aristotle's metaphysics – such as category theory, trope theory, substance ontology, endurantism, hylomorphism, essentialism, and agent causation. However, prima facie it seems that one might hold any one of these positions while rejecting the others. What perhaps unifies a neo-Aristotelian approach in metaphysics, then, is not a shared collection of positions so much as a willingness to engage with Aristotle and to view this historical figure as providing a fruitful way of initially framing certain philosophical issues. This Element will begin with a methodological reflection on the contribution historical scholarship on Aristotle might make to contemporary metaphysics. It will then discuss as case studies category theory, properties, substance theory, and hylomorphism. The aim of the Element is to make the relevant exegetical questions accessible to contemporary metaphysicians, and the corresponding contemporary topics accessible to historians.
Social ontology is the study of the nature of the social world. This Element aims to provide an overview of this burgeoning field, and also to map the questions that theories in social ontology address. When we encounter a theory of some social thing – groups, law, gender, and so on –how are we to read it? What classes of theories have been explored and abandoned, and what classes are new and promising? The Element distinguishes theories of social construction from theories that characterize the products of social construction. For each, the Element works through a 'toy' theory and then discusses features that more realistic theories ought to include. Three running examples are discussed throughout the Element: (1) property, or ownership; (2) race, or racialized kinds; (3) collective attitudes (i.e., beliefs, desires, knowledge, intentions, etc., of groups and organizations). This title is also available as Open Access on Cambridge Core.
This Element offers an opinionated and selective introduction to philosophical issues concerning the metaphysics of color. The opinion defended is that colors are objective features of our world; objects are colored, and they have those colors independent of how they are experienced. It is a minority opinion. Many philosophers thinking about color experience argue that perceptual variation, the fact that color experiences vary from observer to observer and from viewing condition to viewing condition, makes objectivism untenable. Many philosophers thinking about colors and science argue that colors are ontologically unnecessary; nothing to be explained requires an appeal to colors. A careful look at arguments from perceptual variation shows that those arguments are not compelling, and especially once it is clear how to individuate colors. Moreover, a careful look at scientific explanations shows that colors are explanatorily essential. This title is also available as Open Access on Cambridge Core.
This Element offers a fresh treatment of the two cycles of reduction-emergence debates in the sciences and their 'reductionist' and 'emergentist' positions. It suggests philosophers have neglected the compositional models/explanations, and 'endogenous' kind of metaphysics, central to these debates. It highlights how such endogenous metaphysics underpins what is termed the 'Dynamic Cycle,' by which scientists develop novel ontological concepts to underwrite new models/explanations to solve scientific problems. And it subsequently shows that the 'reductionist' and 'emergentist' views in the scientific debates follow the Dynamic Cycle. In the first cycle of debates, in the early twentieth century, the Element outlines how 'everyday reductionism' pioneered a novel family of compositional models/explanations in one of the most successful research movements in twentieth-century science. And, in present debates, it frames contemporary emergentist positions offering ontological innovations, underwriting new families of models, to address problems at the cutting-edge of twenty-first-century science.
What is the metaphysics of gender about? Metaphysics is the study of what there is and what it is like. On this conception, questions in the metaphysics of gender would be about the existence and nature of gender. That is, the metaphysics of gender would be about whether alleged gender categories such as being a man, a woman or an agender person are real features or kinds, and if so, what their nature is. In recent years, the metaphysics of gender has received a lot of attention and has shifted from being a rather marginal part of metaphysics to being a growing area of interest. Moreover, growing attention to the metaphysics of gender and the social domain have given rise to fruitful methodological questions about what metaphysics is about and what are the best methods to pursue metaphysical inquiries. This Element offers a survey of recent discussions of these questions.
This Element presents the main attempts to account for causation as a metaphysical concept, in terms of 1) regularities and laws of nature, 2) conditional probabilities and Bayes nets, 3) necessitation between universals and causal powers, 4) counterfactual dependence, 5) interventions and causal models, and 6) processes and mechanisms. None of these accounts can provide a complete reductive analysis. However, some provide the means to distinguish several useful concepts of causation, such as total cause, contributing cause, direct and indirect cause, and actual cause. Moreover, some of these accounts can be construed so as to complement each other. The last part presents some contemporary debates: on the relation between grounding and causation, eliminativism with respect to causation in physics, the challenge against 'downward' causation from the Closure and Exclusion principles, robust and proportional causation, and degrees of causation. This title is also available as Open Access on Cambridge Core.
Are races real? Is race a biological or social category? What role, if any, does race play in scientific explanations? This Cambridge Element addresses these and other core questions in the metaphysics of race. It discusses prominent accounts of race such as biological racial realism, social constructivism about race, and racial anti-realism. If anti-realists are right, our societies find themselves in thrall to a concept that is scarcely more veridical than 'witch' or 'werewolf'. Social constructionism grounds race in factors ultimately controlled by human thought and action. Biological racial realists argue that race is too quickly dismissed as biologically meaningful, and that it has a role to play in contemporary life sciences. The Element explores these views and shows their virtues and shortcomings. In particular, it advances an argument against biological racial realism that draws on the metaphysics of naturalness and philosophy of biology and medicine.
How do we know what is possible or impossible, what is inevitable or unattainable, or what would happen under which circumstances? Since modal facts seem distinctively mysterious and difficult to know, the epistemology of modality has historically been fraught with uncertainty and disagreement. The recent literature has been dominated by rationalist approaches that emphasise a priori reasoning (sometimes including direct intuition of possibility). Only recently have alternative approaches emerged which recognize a broader range of sources of modal knowledge. Yet even emerging non-rationalist views have tended to assign scientific investigation at best a supporting role. Our project in this book is to develop and defend a new approach to the epistemology of modal facts which assigns a central role to scientific investigation. According to modal naturalism, science (construed broadly) is our primary source of evidence concerning the modal facts.
Teleology is about functions, ends, and goals in nature. This Element offers a philosophical examination of these phenomena and aims to reinstate teleology as a core part of the metaphysics of science. It starts with a critical analysis of three theories of function and argues that functions ultimately depend on goals. A metaphysical investigation of goal-directedness is then undertaken. After arguing against reductive approaches to goal-directedness, the Element develops a new theory which grounds many cases of goal-directedness in the metaphysics of powers. According to this theory, teleological properties are genuine, irreducible features of the world.
This Element presents and critically examines the relationship between metaphysics and the sciences. Section 1 provides a brief introduction. Section 2 looks at the methodological issues that arise when metaphysics and science get into contact, which is a much-debated aspect of the larger dispute concerning philosophical 'naturalism' and 'anti-naturalism'. A taxonomy of possible views is offered. Section 3 looks more specifically at milder forms of naturalism about metaphysics, which attempt in various ways to make it 'continuous' with science while preserving some degree of autonomy for it. Section 4 adds some reflections on what might be regarded as the most pressing open problem when it comes to doing scientifically oriented metaphysics (but also when practising metaphysics or science in isolation): the problem concerning theory choice and the value of non-empirical factors in determining which explanation of certain phenomena should be preferred.
There is a long lineage of philosophers concerned with coming to understand what explains everything broadly construed, or within a certain, restricted domain. We call such explanations ultimate explanations. Contemporarily, philosophers of a certain stripe have devoted much attention to the notion of fundamentality - that there is something which is without explanation. This Element explores some of the connections between fundamentality and ultimate explanations both contemporarily and historically.
Philosophers often debate the existence of such things as numbers and propositions, and say that if these objects exist, they are abstract. But what does it mean to call something 'abstract'? And do we have good reason to believe in the existence of abstract objects? This Element addresses those questions, putting newcomers to these debates in a position to understand what they concern and what are the most influential considerations at work in this area of metaphysics. It also provides advice on which lines of discussion promise to be the most fruitful.
Ontology – the study of the most fundamental categories of being – lies at the very heart of metaphysics. The reason why it appears to be so central is because it takes on the following questions: What sorts of entities are there? What features do those entities have? How do they relate to one another? And so on. Section 1 of this Element presents a fast-paced historical overview of some of the notable approaches to these questions. Section 2 tells the story of how one of the oldest, most disputed, but also most developed ontological categories – universals – got introduced. Section 3 builds on the discussion of universals as it considers the desiderata for a promising system of ontological categories. And Section 4 looks at ways in which philosophers might break with tradition and explore some new ontological categories.
The place of chemistry in the metaphysics of science may be viewed as peripheral compared to physics and biology. However, a metaphysics of science that disregards chemistry would be incomplete and ill-informed. This Element establishes this claim by showing how key metaphysical issues are informed by drawing on chemistry. Five metaphysical topics are investigated: natural kinds, scientific realism, reduction, laws and causation. These topics are spelled out from the perspective of ten chemical case studies, each of which illuminates the novel ways that metaphysics of science can be informed by chemistry. This title is also available as Open Access on Cambridge Core.
Formal ontology as a main branch of metaphysics investigates categories of being. In the formal ontological approach to metaphysics, these ontological categories are analysed by ontological forms. This analysis, which the Element illustrates by some category systems, provides a tool to assess the clarity, exactness and intelligibility of different category systems or formal ontologies. It discusses critically different accounts of ontological form in the literature. Of ontological form, the authors propose a character-neutral relational account. In this metatheory, ontological forms of entities are their standings in internal relations whose holding is neutral on the character of their relata. These relations are 'formal ontological relations'. The Element concludes by showing that our metatheory is useful for understanding categorial fundamentality/non-fundamentality, different formal ontologies, and for unifying metaphysical questions. This title is also available as Open Access on Cambridge Core.
The Odd Universe Argument aims to show that from four intuitive assumptions about parts and wholes, we can conclude a priori that there is an odd number of things in the universe. This Element investigates how this is so and where things might have gone awry. Section 1 gives an overview of general methodology, basic mereology, and plural logic. Section 2 explores questions about the nature of composition and decomposition. Does composition always occur? Never? Sometimes? Is the universe, at rock bottom, just many partless bits (simples)? Or do the parts have parts all the way down (gunk)? Section 3 looks at arguments for and against the thesis that composition is identity, with a healthy bias in its favor. In the wake of this discussion, we reconsider our methods of counting. We conclude with a return to the odd universe argument and suggestions on how best to resist it.
The way we represent the world in thought and language is shot through with indeterminacy: we speak of red apples and yellow apples without thereby committing to any sharp cutoff between the application of the predicate 'red' and of the predicate 'yellow'. But can reality itself be indeterminate? In other words, can indeterminacy originate in the mind-independent world, and not only in our representations? If so, can the phenomenon also arise at the microscopic scale of fundamental physics? Section 1 of this Element provides a brief overview of the question of indeterminacy. Section 2 discusses the thesis that the world is comprised of indeterminate objects, whereas Section 3 focuses on the thesis that there are indeterminate states of affairs. Finally, Section 4 is devoted to the case study of indeterminacy in quantum physics.
Modality is a vast phenomenon. In fact, it is arguably a plurality of phenomena. Within it, one type of modality warrants distinctive interest in philosophy and, in particular, in metaphysics. In view of this, this Element has a first part devoted to modality as a general phenomenon, where different types of modalities are distinguished, and where the question of unification is raised. Following this, the second part is focused on metaphysical modality: the type of modality that is of distinctive interest in metaphysics, and thus for the series of this Element. In this second part, the overarching question is about the source of metaphysical modality, and the discussion here informs back, and is informed by, the question of unification from the first part. This title is also available as open access on Cambridge Core.