Quantum objects are vague objects

[FIRST PARAGRAPHS] Is vagueness a feature of the world or merely of our representations of the world? Of course, one might respond to this question by asserting that insofar as our knowledge of the world is mediated by our representations of it, any attribution of vagueness must attach to the latter. However, this is to trivialize the issue: even granted the point that all knowledge is representational, the question can be re-posed by asking whether vague features of our representations are ultimately eliminable or not. It is the answer to this question which distinguishes those who believe that vagueness is essentially epistemic from those who believe that it is, equally essentially, ontic. The eliminability of vague features according to the epistemic view can be expressed in terms of the supervenience of ‘vaguely described facts’ on ‘precisely describable facts’: If two possible situations are alike as precisely described in terms of physical measurements, for example, then they are alike as vaguely described with words like ‘thin’. It may therefore be concluded that the facts themselves are not vague, for all the facts supervene on precisely describable facts. (Williamson 1994, p. 248; see also pp. 201- 204) It is the putative vagueness of certain identity statements in particular that has been the central focus of claims that there is vagueness ‘in’ the world (Parfit 1984, pp. 238-241; Kripke 1972, p. 345 n. 18). Thus, it may be vague as to who is identical to whom after a brain-swap, to give a much discussed example. Such claims have been dealt a forceful blow by the famous Evans-Salmon argument which runs as follows: suppose for reductio that it is indeterminate whether a = b. Then b definitely possesses the property that it is indeterminate whether it is identical with a, but a definitely does not possess this property since it is surely not indeterminate whether a=a. Therefore, by Leibniz’s Law, it cannot be the case that a=b and so the identity cannot be indeterminate (Evans 1978; Salmon 1982)

Multiple actualities and ontically vague identity

Gareth Evans's argument against ontically vague identity has been picked over on many occasions. But extant proposals for blocking the argument do not meet well-motivated general constraints on a successful solution. Moreover, the pivotal position that defending ontically vague identity occupies vis a vis ontic vagueness more generally has not yet been fully appreciated. This paper advocates a way of resisting the Evans argument meeting all the mentioned constraints: if we can find referential indeterminacy in virtue of ontic vagueness, we can get out of the Evans argument while still preserving genuinely ontically vague identity. To show how this approach can vindicate particular cases of ontically vague identity, I develop a framework for describing ontic vagueness in general in terms of multiple actualities. The effect, overall, is to provide a principled and attractive approach to ontically vague identity that is immune from Evansian worries

The World Is Either Digital or Analogue

Peer reviewedPreprin

Unsharp Quantum Reality

The positive operator (valued) measures (POMs) allow one to generalize the notion of observable beyond the traditional one based on projection valued measures (PVMs). Here, we argue that this generalized conception of observable enables a consistent notion of unsharp reality and with it an adequate concept of joint properties. A sharp or unsharp property manifests itself as an element of sharp or unsharp reality by its tendency to become actual or to actualize a specific measurement outcome. This actualization tendency-or potentiality-of a property is quantified by the associated quantum probability. The resulting single-case interpretation of probability as a degree of reality will be explained in detail and its role in addressing the tensions between quantum and classical accounts of the physical world will be elucidated. It will be shown that potentiality can be viewed as a causal agency that evolves in a well-defined way

The meaning of meaning-fallibilism

Much discussion of meaning by philosophers over the last 300 years has been predicated on a Cartesian first-person authority (i.e. ‘infallibilism’) with respect to what one’s terms mean. However this has problems making sense of the way the meanings of scientific terms develop, an increase in scientific knowledge over and above scientists’ ability to quantify over new entities. Although a recent conspicuous embrace of rigid designation has broken up traditional meaning-infallibilism to some extent, this new dimension to the meaning of terms such as ‘water’ is yet to receive a principled epistemological undergirding (beyond the deliverances of ‘intuition’ with respect to certain somewhat unusual possible worlds). Charles Peirce’s distinctive, naturalistic philosophy of language is mined to provide a more thoroughly fallibilist, and thus more realist, approach to meaning, with the requisite epistemology. Both his pragmatism and his triadic account of representation, it is argued, produce an original approach to meaning, analysing it in processual rather than objectual terms, and opening a distinction between ‘meaning for us’, the meaning a term has at any given time for any given community and ‘meaning simpliciter’, the way use of a given term develops over time (often due to a posteriori input from the world which is unable to be anticipated in advance). This account provocatively undermines a certain distinction between ‘semantics’ and ‘ontology’ which is often taken for granted in discussions of realism

Subjects, Experiences, and the Passage of Time: A neo-Parfittian account

The A and B-theorists of time disagree over whether time passes in reality. The B-theorist denies it does, and so, despite its successes, stands at an intuitive disadvantage. The A-theorist on the other hand is able to argue that our experience of time provides evidence of its passage. This ‘argument from experience’ expresses what I take to be the main motivation behind the A-theory. My aim is to provide the B-theorist with a response. The general thrust is that the argument from experience rests upon a mistaken view about the self – namely, Non-Reductionism. If we instead assume a Reductionist view, it should be rejected. Derek Parfit argues that, given Reductionism, it can be an empty question whether persons persists through change. After defining and justifying Reductionism, I argue for a stronger claim: it is always an empty question whether persons – and their experiences – persist. That is to say, what we naturally describe as a single persisting person (or experience) could just as accurately be described as a series of distinct momentary persons (or experiences). This claim is defended, then put to work against the argument from experience. Firstly, I argue it follows from this claim that we could not have veridical experiences of temporal passage. So, even if we do experience time as passing, we couldn’t take this as evidence that time really does pass. Finally, I propose a cognitive error account of temporal experience whereby although we believe we experience time as passing, this belief is false. I argue that the intuition to the contrary should be regarded as a side effect of a faulty, Non-Reductionist conceptual scheme. If we were to assimilate a Reductionist conceptual scheme instead, it would be impossible to conceptualise an experience of passage. In other words, time would not seem to pass

The un-designability of the virtual. Design from problem-solving to problem-finding.

Drawing on Gilles Deleuze (1991) this chapter investigates the virtual as what problematizes the possible by inserting contingency in the process of emergence of the new. The tension between the virtual as what is uniquely placed to engender true innovation, and its aleatory and unforeseeable nature mirrors the tension existing in design between form-making and the need to acknowledge contingency. In embracing the un-designability of the virtual, design is called to take contingency and material variability as forces impinging on the process of emergence of the new. The chapter puts forward a new model for design research that shifts from problem-solving to problem-finding and is predicated on the undesigned at the core of design itself. This points to a further shift: the role of designer from creator to facilitator, teasing form out of the formless, engaged with the manifold forces expressed through material variation

Arguments Whose Strength Depends on Continuous Variation

Both the traditional Aristotelian and modern symbolic approaches to logic have seen logic in terms of discrete symbol processing. Yet there are several kinds of argument whose validity depends on some topological notion of continuous variation, which is not well captured by discrete symbols. Examples include extrapolation and slippery slope arguments, sorites, fuzzy logic, and those involving closeness of possible worlds. It is argued that the natural first attempts to analyze these notions and explain their relation to reasoning fail, so that ignorance of their nature is profound

Topological Foundations of Cognitive Science

A collection of papers presented at the First International Summer Institute in Cognitive Science, University at Buffalo, July 1994, including the following papers: ** Topological Foundations of Cognitive Science, Barry Smith ** The Bounds of Axiomatisation, Graham White ** Rethinking Boundaries, Wojciech Zelaniec ** Sheaf Mereology and Space Cognition, Jean Petitot ** A Mereotopological Definition of 'Point', Carola Eschenbach ** Discreteness, Finiteness, and the Structure of Topological Spaces, Christopher Habel ** Mass Reference and the Geometry of Solids, Almerindo E. Ojeda ** Defining a 'Doughnut' Made Difficult, N .M. Gotts ** A Theory of Spatial Regions with Indeterminate Boundaries, A.G. Cohn and N.M. Gotts ** Mereotopological Construction of Time from Events, Fabio Pianesi and Achille C. Varzi ** Computational Mereology: A Study of Part-of Relations for Multi-media Indexing, Wlodek Zadrozny and Michelle Ki