A Priori or A Posteriori?

This article discusses the role of a priori and a posteriori knowledge and methods in metaphysics and metametaphysics. Issues discussed include the viability of the distinction, the continuity of a priori and a posteriori methods, connections to modal epistemology, and the role of the distinction for science and naturalistic metaphysics

The Scientific Inquisition

Nobody expects the Scientific Inquisition

Meta-Metaphysics: On Metaphysical Equivalence, Primitiveness, and Theory Choice. By Jiri Benovsky.

Review of Meta-Metaphysics: On Metaphysical Equivalence, Primitiveness, and Theory Choice (Springer, Synthese Library, 2016). By Jiri Benovsky

Where Do You Get Your Protein? Or: Biochemical Realization

Biochemical kinds such as proteins pose interesting problems for philosophers of science, as they can be studied from the points of view of both biology and chemistry. The relationship between the biological functions of biochemical kinds and the microstructures that they are related to is the key question. This leads us to a more general discussion about ontological reductionism, microstructuralism, and multiple realization at the biology-chemistry interface. On the face of it, biochemical kinds seem to pose a challenge for ontological reductionism and hence motivate a dual theory of chemical and biological kinds, a type of pluralism about natural kinds. But it will be argued that the challenge, which is based on multiple realization, can be addressed. The upshot is that there are reasonable prospects for ontological reductionism about biochemical kinds, which corroborates natural kind monism

The necessity of metaphysics

The purpose of this thesis is to demonstrate that metaphysics is a necessary discipline - necessary in the sense that all areas of philosophy, all areas of science, and in fact any type of rational activity at all would be impossible without a metaphysical background or metaphysical presuppositions. Because of the extremely strong nature of this claim, it is not possible to put forward a very simple argument, although I will attempt to construct one. A crucial issue here is what metaphysics in fact is - the nature of metaphysics. The conception of metaphysics which I support could be called Aristotelian, as opposed to Kantian: metaphysics is the first philosophy and the basis of all other philosophical and scientific inquiry. I will argue that this is indeed the most plausible conception of metaphysics. The thesis consists of a brief historical introduction of certain important views concerning the nature of metaphysics, namely Aristotle's, Kant's, Camap's and Quine's, and of a longer survey of the status of metaphysics in the context of contemporary analytic metaphysics. I make some critical observations of recent accounts by people like Hilary Putnam, Michael Dummett, Frank Jackson and Eli Hirsch before launching into a thorough analysis of the relationship between metaphysics and other philosophical and scientific disciplines. The central argument of the thesis is that our a priori capabilities, which I claim to be grounded in metaphysical modality and ultimately in essences, are necessary for rational inquiry. Detailed accounts of a priori knowledge and modality will be offered in support of this claim. In fact, my accounts of the a priori and modality are perhaps the most important contributions of the thesis, as given this basis, the 'necessary' role of metaphysics in other disciplines should be quite obvious. I also pursue topics like the metaphysical status of logic and the law of non-contradiction as well as truthmaking, the substance of metaphysical debates, and the methodology of metaphysics. There is, however, a distinct theme which connects the broad range of topics that I discuss: they are all analysed from a metaphilosophical point of view. Indeed, it could be said that this is a metametaphysical survey of the status of metaphysics. The upshot is an original account of the status of metaphysics in contemporary analytic philosophy - the conclusion that metaphysics is the core of all our rational activities, from natural science to logic, semantics and truth

Empiiriset elementit modaaliepistemologiassa

Title in English: "Empirical elements in modal epistemology". This article examines Peter van Inwagen's modal scepticism and argues that although van Inwagen is correct to criticise modal rationalism, there are tools in modal empiricism that are promising sources of modal knowledge

The Law of Non-Contradiction as a Metaphysical Principle

The goals of this paper are two-fold: I wish to clarify the Aristotelian conception of the law of non-contradiction as a metaphysical rather than a semantic or logical principle, and to defend the truth of the principle in this sense. First I will explain what it in fact means that the law of non-contradiction is a metaphysical principle. The core idea is that the law of non-contradiction is a general principle derived from how things are in the world. For example, there are certain constraints as to what kind of properties an object can have, and especially: some of these properties are mutually exclusive. Given this characterisation, I will advance to examine what kind of challenges the law of non-contradiction faces—the main opponent here is Graham Priest. I will consider these challenges and conclude that they do not threaten the truth of the law of non-contradiction understood as a metaphysical principle

The Aristotelian Method and Aristotelian Metaphysics

In this paper I examine what exactly is ‘Aristotelian metaphysics’. My inquiry into Aristotelian metaphysics should not be understood to be so much concerned with the details of Aristotle's metaphysics. I am are rather concerned with his methodology of metaphysics, although a lot of the details of his metaphysics survive in contemporary discussion as well. This warrants an investigation into the methodological aspects of Aristotle's metaphysics. The key works that we will be looking at are his Physics, Metaphysics, Categories and De Interpretatione. Perhaps the most crucial features of the Aristotelian method of philosophising are the relationship between science and metaphysics, and his defence of the principle of non-contradiction (PNC). For Aristotle, natural science is the second philosophy, but this is so only because there is something more fundamental in the world, something that natural science – a science of movement – cannot study. Furthermore, Aristotle demonstrates that metaphysics enters the picture at a fundamental level, as he argues that PNC is a metaphysical rather than a logical principle. The upshot of all this is that the Aristotelian method and his metaphysics are not threatened by modern science, quite the opposite. Moreover, we have in our hands a methodology which is very rigorous indeed and worthwhile for any metaphysician to have a closer look at

Kategorioiden metametafysiikka: vastaus Hakkaraiselle ja Keinäselle

The Metametaphysics of Categories: Replies to Hakkarainen and Keinänen (in Finnish). Part of a book symposium on my An Introduction to Metametaphysic

Fundamentality and Ontological Minimality

In this chapter, a generic definition of fundamentality as an ontological minimality thesis is sought and its applicability examined. Most discussions of fundamentality are focused on a mereological understanding of the hierarchical structure of reality, which may be combined with an atomistic, object-oriented metaphysics. But recent work in structuralism, for instance, calls for an alternative understanding and it is not immediately clear that the conception of fundamentality at work in structuralism is commensurable with the mereological conception. However, it is proposed that once we understand fundamentality as an ontological minimality thesis, these two as well as further conceptions of fundamentality can all be treated on a par, including metaphysical infinitism of the ‘boring’ type, where the same structure repeats infinitely