The past few years have seen several novel information-theoretic measures of causal emergence developed within the scientific community. In this paper I will introduce one such measure, called ‘effective information’, and describe how it is used to argue for causal emergence. In brief, the idea is that certain kinds of complex system are structured such that an intervention characterised at the macro-level will be more informative than one characterised at the micro-level, and that this constitutes a form of causal emergence. Having introduced this proposal, I will then assess the extent to which it is genuinely ‘causal’ and/or ‘emergent’, and argue that it supports only an epistemic form of causal emergence that is not as exciting as it first seems.

The principle of plenitude says that every material object coincides with abundantly many further objects that differ in their modal profiles. A necessarily unmanifested disposition is a disposition that necessarily does not manifest. This paper argues that if the principle of plenitude holds, then there are some necessarily unmanifested dispositions. These necessarily unmanifested dispositions will be argued to evade some objections against the cases of necessarily unmanifested dispositions put forward by Carrie Jenkins and Daniel Nolan.

There clearly seems to be something problematic with certain forms of epistemic dependence. However, it has proved surprisingly difficult to articulate what this problem is exactly. My aim in this paper is to make clear when it is problematic to rely on others or on artefacts and technologies that are external to us for the acquisition and maintenance of our beliefs, and why. In order to do so, I focus on the neuromedia thought experiment. After having rejected different ways in which one might want to capture the intuition in question, I argue that this device deprives us of understanding and therefore of the most valuable epistemic good. I then address the question of whether the moral of the story is that we should not develop, be equipped with, or use devices such as the neuromedia.

By mimicking the standard definition for a formal language, we define what it is for a natural language to be compact. We set out a valid English argument none of whose finite subarguments is valid. We consider one by one objections to the argument's logical validity and then dismiss them. The conclusion is that English—and any other language with the capacity to express the argument—is not compact. This rules out a large class of logics as the correct foundational one, for example any sound and complete logic, and in particular first-order logic. The correct foundational logic is not compact.

This paper targets a nearly universal assumption in the philosophical literature: that prepunishment is unproblematic for consequentialists. Prepunishment threats do not deter, as deterrence is traditionally conceived. In fact, a pure prepunishment legal system would tend to increase the criminal disposition of the grudgingly compliant. This is a serious problem since, from many perspectives, but especially from a consequentialist one, a primary purpose of punishment is deterrence. I analyze the decision theory behind pre- and postpunishments, which helps clarify both what deterrence is and how it operates in consequentialist justifications of punishment. I end by sketching a road map for the future of prepunishment as artificial intelligence and other technological advances generate increasing possibilities for its use.

Generic sentences are sometimes characterized as normative or descriptive. Descriptive generics make generalized claims about things: dogs bark, birds fly, doughnuts have holes. Normative generics do something more complicated; they seem to communicate how things should be: boys don't cry, children are seen and not heard, friends don't let friends drive drunk. The latter set of sentences express something like the speaker's endorsement that the predicated terms match up with the kind terms. Sarah-Jane Leslie posits a semantic view of normative generics on which the subject term is polysemous between a normative and a descriptive reading. I argue that this cannot be right, and show how a Gricean implicature view can accommodate everyday normative generics in a way that Leslie's polysemous view cannot. An upshot of my argument is skepticism about drawing semantic conclusions from dual character concepts.

The conventional wisdom in ethics is that pure moral laws are at least metaphysically necessary. By contrast, Moral Contingentism holds that pure moral laws are metaphysically contingent, and at most normatively necessary. This paper raises a normative objection to Moral Contingentism: it is worse equipped than Moral Necessitarianism to account for the normative standing or authority of the pure moral laws to govern the lives of the agents to whom they apply. Since morality is widely taken to have such a standing, failing to account for it would be a significant problem. The objection also shows that the debate about the modal status of moral principles isn't a debate solely within modal metaphysics, but has implications for topics in moral philosophy.

Prettyman argues that global attention to an identity crowded display entails attention to the individual items, and that in virtue of seeing the entire display, a global object, one sees the crowded items. This is a novel objection to Block's use of identity crowding as a counterexample to the necessity of attention for conscious object seeing. However, attending the whole display does not entail attending each individual (pace Prettyman). Thus, any defense of the conclusion that attention is necessary for seeing objects depends on the claim that each individual crowded item is not seen. I argue that Prettyman also fails to show that individual identity crowded items are seen, and that consequently, her argument, as it stands, does not alter the debate.

A traditional problem with the performative hypothesis is that it cannot assign proper truth-conditions to a declarative sentence. This paper shows that the problem is solved by adopting a multidimensional semantics on which sentences have more than just truth-conditions. This is good news for those who want to at least partially revive the hypothesis. The solution also brings into focus a lesson about what issues to consider when drawing the semantics/pragmatics boundary.

The supervenience requirement on physicalism says roughly that if physicalism is true then mental properties supervene on fundamental physical properties. After explaining the basis of the requirement, I defend it against objections presented by Lei Zhong (“Physicalism without supervenience,” Philosophical Studies 178 (5), 2021: 1529–44), Barbara Gail Montero (“Must physicalism imply supervenience of the mental on the physical?” Journal of Philosophy 110, 2013: 93–110), and Montero and Christopher Devlin Brown (“Making room for a this-worldly physicalism,” Topoi 37 (3), 2018: 523–32).

Alfred Mele presents an influential argument for incompatibilism which compares an agent, Ernie, whose life has been carefully planned by the goddess Diana, to normal deterministic agents. The argument suggests both that Ernie is not free, and that there is no relevant difference between him and normal deterministic agents in respect of free will. In this paper, I suggest that what drives our judgement that Ernie is not free in the Diana case is that his actions are merely an extension of Diana's—he is akin to a tool, which she uses solely for her own purposes, and his behaviour occurs only because of the interest Diana takes in its occurring. This contrasts with normal deterministic universes, in which normal agents are not such tools.

I argue that Kroedel's 'Simple Argument' for downward causation fails and that this failure has consequences for any attempt to establish the reality of downward causation by appealing to counterfactual theories thereof. A central premise in Kroedel's argument equivocates. On one reading, it is true but renders the argument invalid; on another, it renders the argument valid but is likely false. I dedicate most of my efforts to establishing the second of these two claims. I show that the purported physical effects of mental properties do not counterfactually depend upon the total realizers of these properties. If counterfactual dependence is necessary for causation, it follows that mental properties are not causes. If counterfactual dependence is merely sufficient for causation, it follows that no appeal to counterfactuals will by itself succeed in showing that mental properties are causes.

It is typically thought that a student deserves—or at least can deserve—a grade in a class. The students who perform well on assessments, who display a high degree of competence, and who complete all of the required work, deserve a good grade. Students who perform poorly on assessments, who fail to understand the course material, and who fail to complete the required work, deserve a bad grade. In this paper, I raise a challenge to this conventional view about grades. In particular, I challenge the idea that grades—understood appropriately—can be objects of desert for class performance. In other words, grades are simply not the kind of thing that can be deserved. The argument is roughly as follows. In general, when some property or quality of ours is measured, where that property or quality is something that makes us deserving of something, the measurement, itself, is not the thing that is or could be deserved. Grades, however, are a measure of student performance, where performance is meant to be the basis on which students deserve their grades. Since they are mere measures of performance, grades are not and could not be deserved on the basis of performance, and so are not possible objects of desert. Rather, they serve as evidence of the desert basis (academic performance, e.g.) that grounds a student's being deserving of other objects (praise or recognition, e.g.). In short, grades, at best, measure how deserving one is, but grades themselves are not deserved.

Performative utterances such as ‘I promise you to φ’, issued under suitable conditions, have been claimed by Austin (1962) to constitute the enactment of something rather than the stating of something. They are thus not to be assessed in terms of truth and falsity. Subsequent theorists have typically contested half of this Austinian view, agreeing that a performative utterance such as ‘I promise you to φ’ is the enactment of a promise, but claiming that it is also a statement to the effect that the promise is issued. I argue that speech-act-theoretically, uttering ‘I promise you to φ’ under suitable conditions is not also the statement that the promise is issued. This is compatible, however, with the fact that semantically, ‘I promise you to φ’ is true just in case my promise to you to φ is issued.

I argue that any account attempting to do away with resultant or circumstantial moral luck is inconsistent with a natural response to the problem of constitutive moral luck. It is plausible to think that we sometimes contribute to the formation of our characters in such a way as to mitigate our constitutive moral luck at later times. But, as I argue here, whether or not we succeed in bringing about changes to our characters is itself a matter of resultant and circumstantial moral luck. I conclude with a dilemma, both horns of which require accepting some form of moral luck.

I critically discuss two kinds of argument in favour of ontological pluralism and argue that they fail to show that ways of being are explanatorily fruitful.

Paraconsistent and dialetheist approaches to a theory of truth are faced with a problem: the expressive resources of the logic do not suffice to express that a sentence is just true—i.e., true and not also false—or to express that a sentence is consistent. In his recent book, Spandrels of Truth, Jc Beall proposes a ‘just true’-operator to identify sentences that are true and not also false. Beall suggests seven principles that a ‘just true’-operator must fulfill, and proves that his operator indeed fulfills all of them. He concludes that just true has been expressed in the language. I argue that, while the seven conditions may be necessary for an operator to express just true, they are not jointly sufficient. Specifically, first, I prove that a further plausible desideratum for necessary conditions on ‘just true’ is not fulfilled by Beall’s proposal, namely that ‘just true’ ascriptions should themselves be just true, and not also false (or equivalently, that the ‘just true’-operator iterates). Second, I show that Beall’s operator does not adequately express just true, but that it merely captures an arbitrary proper subset of the just true sentences. Further, there is no prospect of extending the proposal in order to encompass a more reasonable subset of the just true sentences without presupposing that we have antecedent means to characterize the class of just true sentences.

In many theories in contemporary philosophy of mind, attention is constitutively linked to phenomenal consciousness (e.g. Prinz 2012). Ned Block (2013) has recently argued that ‘identity crowding’ provides an example of subjects consciously seeing something to which they are unable to attend. Here I examine the reasons that Block gives for thinking that this is a case of a consciously perceived item that we are unable to attend to, and I offer a different interpretation.

Contrary to Block’s assertion, ‘‘identity-crowding’’ does not provide an interesting instance of object-seeing without object-attention. The successful judgments and unusual phenomenology of identity-crowding are better explained by unconscious perception and non-perceptual phenomenology associated with cognitive states. In identity-crowding, as in other cases of crowding, subjects see jumbled textures and cannot individuate the items contributing to those textures in the absence of attention. Block presents an attenuated sense in which identity-crowded items are seen, but this is irrelevant to the debate about phenomenal experience of an object in the absence of object-attention. Finally, even unconscious object perception in identity-crowding likely involves an attention-like selective process.