Is Truth Made, and if So, What Do we Mean by that? Redefining Truthmaker Realism Abstract Philosophical discussion of truthmaking has flourished in recent times, but what exactly does it mean to ‘make’ a truth-bearer true? I argue that ‘making’ is a concept with modal force, and this renders it a problematic deployment for truthmaker theorists with nominalist sympathies, which characterises most current theories. I sketch the outlines of what I argue is a more genuinely realist truthmaker theory, which is capable of answering the explanatory question: In virtue of what does each particular truthmaker make its particular truthbearer(s) true? I do this by drawing on recent work by Frederik Stjernfelt on Charles Peirce’s account of the proposition as having a ‘particular double structure’, according to which a proposition not only depicts certain characters of an object, it also depicts itself claiming those characters to pertain to the object. This double structure, I shall argue, also resolves important issues in analytic philosophers’ truthmaker theory, including the proper distinction between reference and truthmaking, and a dilemma concerning an infinite regress of truthmaking.

Extended Modal Realism — a New Solution to the Problem of Intentional Inexistence Abstract Kriegel described the problem of intentional inexistence as one of the ‘perennial problems of philosophy’ (Kriegel Philosophical Perspectives 21(1), 307–340, 2007: 307). In the same paper, Kriegel alluded to a modal realist solution to the problem of intentional inexistence. However, Kriegel does not state by name who defends the kind of modal realist solution he has in mind. Kriegel also points out that even what he believes to be the strongest version of modal realism does not pass the ‘principle of representation’ and thus modal realism is not an adequate solution to the problem of intentional inexistence. In this paper, I respond to Kriegel by defending a modal realist solution that he did not consider in 2007, called ‘extended modal realism’ (EMR). EMR is a version of modal realism where possible worlds are not completely isolated as they are under the Lewisian model. Rather, under EMR worlds are, in a way, spatiotemporally related. The fact EMR worlds are related allows EMR to sufficiently pass the principle of representation and thus can be deemed a legitimate solution to the problem of intentional inexistence. I conclude that either EMR can pass the principle of representation in some cases or, and I think the more sensible option, we give up on the principle of representation altogether.

The Egalitarian Fallacy: Are Group Differences Compatible with Political Liberalism? Abstract Many people greet evidence of biologically based race and sex differences with extreme skepticism, even hostility. We argue that some of the vehemence with which many intellectuals in the West resist claims about group differences is rooted in the tacit assumption that accepting evidence for group differences in socially valued traits would undermine our reasons to treat people with respect. We call this the egalitarian fallacy. We first explain the fallacy and then give evidence that self-described liberals in the United States are especially likely to commit it when they reason about topics like race and sex. We then argue that people should not be as worried as they often are about research that finds psychological differences between men and women, or between people of different racial or ethnic groups. We conclude that if moral equality is believed to rest on biological identity, ethnically diverse societies are in trouble.

Revisiting Harmless Discrimination Abstract In a co-authored piece with Adam Slavny, I argued that any promising account of the wrongness of discrimination must focus not only on the harmful outcomes of discriminatory acts but also on the deliberation of the discriminator and in particular on the reasons that motivate or fail to motivate her action. In this brief paper, I defend this conclusion against an objection that has recently been pressed against our view by Richard Arneson. This task is important not only because Arneson’s objection is an intriguing one, but also -- and more importantly -- because my response sheds further light on the content and structure of an attractive theory of wrongful discrimination, as well as on more fundamental ideas in moral philosophy.

Foot Without Achilles’ Heel Abstract It is often assumed that neo-Aristotelian virtue ethics postulates an obligation to be a good human being and that it derives further obligations from this idea. The paper argues that this assumption is false, at least for Philippa Foot’s view. Our argument blocks a widespread objection to Foot’s view, and it shows how virtue ethics in general can neutralize such worries.

Imagination and Belief in Action Abstract Imagination and belief are obviously different. Imagining that you have won the lottery is not quite the same as believing that you have won. But what is the difference? According to a standard view in the contemporary debate, they differ in two key functional respects. First, with respect to the cognitive inputs to which they respond: imaginings do not respond to real-world evidence as beliefs do. Second, with respect to the behavioural outputs that they produce: imaginings do not motivate us to act as beliefs do. I argue that this view is mistaken in one important respect. The distinction between imagination and belief does lie at the functional level; but the relevant functional difference does not concern behavioural outputs – since, in spite of appearances, imaginings and beliefs motivate us to act (and react) in the same ways. To see the difference, we need to focus on the inputs side – and, relatedly, on the sorts of inferential relations that imaginings and beliefs bear to each other. I show that this view does not have the absurd consequences that it may prima facie seem to have; on the contrary, it has important implications for our understanding of how the mind works.

An Empiricist Conception of the Relation Between Metaphysics and Science Abstract It is widely acknowledged that metaphysical assumptions, commitments and presuppositions play an important role in science. Yet according to the empiricist there is no place for metaphysics as traditionally understood in the scientific enterprise. In this paper I aim to take a first step towards reconciling these seemingly irreconcilable claims. In the first part of the paper I outline a conception of metaphysics and its relation to science that should be congenial to empiricists, motivated by van Fraassen’s work on ‘stances’. There has been a considerable about of recent work devoted to van Fraassen’s ‘stance’ view, but it has not on the whole been noticed that the view has the potential to motivate a general empiricist conception of the relation between science and metaphysics. In the second and third sections I discuss two examples from biology to illustrate this conception: metaphysical punctuationism, and its relation to and influence on the thesis of punctuated equilibrium; and dialectical biology as defended by Levins and Lewontin.

The Truth about Realism: Natural Realism, Many Worlds, and Global M-Realism Abstract An attempt was made to show how we can plausibly commit to mathematical realism. For the purpose of illustration, a defence of natural realism for arithmetic was developed that draws upon the American pragmatist’s, Hillary Putnam’s, early and later writings. Natural realism is the idea that truth is recognition-transcendent and knowable. It was suggested that the natural realist should embrace, globally, what N. Tennant has identified as M-realism (Tennant 1997, 160). M-realism is the idea that one rejects bivalence and assents to the recognition-transcendent requirement. It was argued that over-all—for all domains—the natural realist should be a M-realist, with the aim of clarifying the realist debate for arithmetic.

Truth-Predicates Still Not like Pronouns: a Reply to Salis Abstract I here respond to Pietro Salis’s objections against my original critique of the Prosentential Theory of Truth (PT). In addition, I clarify some points regarding the relationship between anaphoric relationships and “general semantic notions” like “equivalence”, “consequence”, and “sameness of content”, and make some further points about (PT)’s ability gto explain pragmatic and expressive features of “true”.

The Epistemological Anarchist and the Dadaist Abstract The article aims to use Feyerabend’s powerful analogy between the epistemological anarchist and the Dadaist in order to show something that has deeply characterized last century’s Western culture, and still characterizes it: an anarchistic attitude in epistemology, ethics, and aesthetics, and, above all, what seems to be its main cause, that is, the desertion of the notion of ideal, which means the desertion of the very foundation of Western culture.