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What are physical quantities, and in particular, what makes them quantitative? This book articulates and defends an original answer to this important, insufficiently understood question through the novel position of substantival structuralism. This position argues that quantitativeness is an irreducible feature of attributes, and quantitative attributes are best understood as substantival structured spaces. The book first explores what it means for an attribute to be quantitative, and what metaphysical implications a commitment to quantitative attributes has. It then sets the stage to address the metaphysical and ontological consequences of the existence of quantitative attributes.
What are physical quantities, and in particular, what makes them quantitative? This book articulates and defends an original answer to this important, insufficiently understood question through the novel position of substantival structuralism. This position argues that quantitativeness is an irreducible feature of attributes, and quantitative attributes are best understood as substantival structured spaces. The book first explores what it means for an attribute to be quantitative, and what metaphysical implications a commitment to quantitative attributes has. It then sets the stage to address the metaphysical and ontological consequences of the existence of quantitative attributes.
Metaphysics has shifted ground, moving away from necessity and possibility as the lens through which we look at things. Ted Sider shapes the agenda for the subject by exploring how this shift transforms the project of understanding the objects, properties, and quantities of the universe, and the relations between them, in terms of structures.
This volume presents thirteen original essays which explore both traditional and contemporary aspects of the metaphysics of relations. It is uncontroversial that there are true relational predications-'Abelard loves Eloise', 'Simmias is taller than Socrates', 'smoking causes cancer', and so forth. More controversial is whether any true relational predications have irreducibly relational truthmakers. Do any of the statements above involve their subjects jointly instantiating polyadic properties, or can we explain their truths solely in terms of monadic, non-relational properties of the relata? According to a tradition dating back to Plato and Aristotle, and continued by medieval philosophers, polyadic properties are metaphysically dubious. In non-symmetric relations such as the amatory relation, a property would have to inhere in two things at once-lover and beloved-but characterise each differently, and this puzzled the ancients. More recent work on non-symmetric relations highlights difficulties with their directionality. Such problems offer clear motivation for attempting to reduce relations to monadic properties. By contrast, ontic structural realists hold that the nature of physical reality is exhausted by the relational structure expressed in the equations of fundamental physics. On this view, there must be some irreducible relations, for its fundamental ontology is purely relational. The Metaphysics of Relations draws together the work of a team of leading metaphysicians, to address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question whether there are relational properties at all, to those who hold they are a fundamental part of reality, this book covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day.
Develops and defends a new metaphysical and logical theory of arbitrary objects that will reinvigorate the philosophy of mathematics.
The problem of the one and the many is central to ancient Greek philosophy, but surprisingly little attention has been paid to Aristotle's treatment of it in the Metaphysics. This omission is all the more surprising because the Metaphysics is one of our principal sources for thinking that the problem is central and for the views of other ancient philosophers on it.The Central Books of the Metaphysics are widely recognized as the most difficult portion of a most difficult work. Halper uses the problem of the one and the many as a lens through which to examine the Central Books. What he sees is an extraordinary degree of doctrinal cogency and argumentative coherence in a work that almost everyone else supposes to be some sort of patchwork. Rather than trying to elucidate Aristotle's doctrines-most of which have little explicitly to do with the problem, Halper holds that the problem of the one and the many, in various formulations, is the key problematic from which Aristotle begins and with which he constructs his arguments. Thus, exploring the problem of the one and the many turns out to be a way to reconstruct Aristotle's arguments in the Metaphysics. Armed with the arguments, Halper is able to see Aristotle's characteristic doctrines as conclusions. These latter are, for the most part, supported by showing that they resolve otherwise insoluble problems. Moreover, having Aristotle's arguments enables Halper to delimit those doctrines and to resolve the apparent contradiction in Aristotle's account of primary ousia, the classic problem of the Central Books. Although there is no way to make the Metaphysics easy, this very thorough treatment of the text succeeds in making it surprisingly intelligible.
Metaphysics is sensitive to the conceptual tools we choose to articulate metaphysical problems. Those tools are a lens through which we view metaphysical problems, and the same problems will look different when we change the lens. In this book, Theodore Sider identifies how the shift from modal to "postmodal" conceptual tools in recent years has affected the metaphysics of science and mathematics. He highlights, for instance, how the increased consideration of concepts of ground, essence, and fundamentality has transformed the debate over structuralism in many ways. Sider then examines three structuralist positions through a postmodal lens. First, nomic essentialism, which says that scientific properties are secondary and lawlike relationships among them are primary. Second, structuralism about individuals, a general position of which mathematical structuralism and structural realism are instances, which says that scientific and mathematical objects are secondary and the pattern of relations among them is primary. And third, comparativism about quantities, which says that particular values of scientific quantities, such as having exactly 1000g mass, are secondary, and quantitative relations, such as being-twice-as-massive-as, are primary. Sider concludes these discussions by considering the meta-question of when theories are equivalent and how that impacts the debate over structuralism.
Both the special sciences and ordinary experience suggest that there are metaphysically emergent entities and features: macroscopic goings-on (including mountains, trees, humans, and sculptures, and their characteristic properties) which depend on, yet are distinct from and distinctively efficacious with respect to, lower-level physical configurations and features. These appearances give rise to two key questions. First, what is metaphysical emergence, more precisely? Second, is there any metaphysical emergence, in principle and moreover in fact? Metaphysical Emergence provides clear and systematic answers to these questions. Wilson argues that there are two, and only two, forms of metaphysical emergence of the sort seemingly at issue in the target cases: 'Weak' emergence, whereby a dependent feature has a proper subset of the powers of the feature upon which it depends, and 'Strong' emergence, whereby a dependent feature has a power not had by the feature upon which it depends. Weak emergence unifies and illuminates seemingly diverse accounts of non-reductive physicalism; Strong emergence does the same as regards seemingly diverse anti-physicalist views positing fundamental novelty at higher levels of compositional complexity. After defending the in-principle viability of each form of emergence, Wilson considers whether complex systems, ordinary objects, consciousness, and free will are actually metaphysically emergent. She argues that Weak emergence is quite common, and that there is Strong emergence in the important case of free will.
This book is the first edited collection of papers on the work of one of the most seminal and profound contemporary philosophers. Over the last five decades, Kit Fine has made thought-provoking and innovative contributions to several areas of systematic philosophy, including philosophy of language, metaphysics, and the philosophy of mathematics, as well as to a number of topics in philosophical logic. These contributions have helped reshape the agendas of those fields and have given fresh impetus to a number of perennial debates. Fine's work is distinguished by its technical sophistication, philosophical breadth, and independence from current orthodoxy. A blend of sound common-sense combined with a virtuosity in argumentation and constructive thinking is part and parcel of Kit Fine's lasting contributions to current trends in analytic philosophy. Researchers and students in philosophy, logic, linguistics, and cognitive science will benefit alike from these critical contributions to Fine's novel theories on meaning and representation, arbitrary objects, essence, ontological realism, and the metaphysics of modality, and will come away with a better understanding of the issues within contemporary analytic philosophy with which they deal.
The Metaphysics presents Aristotle's mature rejection of both the Platonic theory that what we perceive is just a pale reflection of reality and the hardheaded view that all processes are ultimately material. He argued instead that the reality or substance of things lies in their concrete forms, and in so doing he probed some of the deepest questions of philosophy: What is existence? How is change possible? And are there certain things that must exist for anything else to exist at all? The seminal notions discussed in The Metaphysics - of 'substance' and associated concepts of matter and form, essence and accident, potentiality and actuality - have had a profound and enduring influence, and laid the foundations for one of the central branches of Western philosophy.