Pluralism and the problem of purity

Analysis ◽  
2018 ◽  
Vol 79 (3) ◽  
pp. 394-402 ◽  
Author(s):  
David Builes

Abstract Ontological Pluralism is the thesis that there are different ways of being. In his recent paper, ‘The only way to be’, Trenton Merricks has presented an important challenge to Pluralism in the form of a dilemma. The purpose of this paper is two-fold. First, I argue that Merricks’s argument against Pluralism, as stated, is unsound. I will argue that one horn of the dilemma is unproblematic for contemporary versions of Pluralism, defended by Jason Turner and Kris McDaniel, that are formulated in the framework of Ted Sider. However, my second task is to provide a new dilemma against Pluralism, which, when combined with Merricks’s arguments, constitutes a sound argument against all forms of Pluralism. The new dilemma will reveal that the real problem with Ontological Pluralism is its conflict with Ted Sider’s principle of Purity.

Author(s):  
Kris McDaniel

This chapter develops a version of ontological pluralism that respects two common intuitions about time: that the present moment is metaphysically distinguished but not in such a way that the past is unreal. The version of ontological pluralism developed—presentist existential pluralism (PEP)—embraces two modes of being, the mode of being that present objects enjoy and the mode of being that past objects enjoy. The author argues that this view fares at least as well, and probably better, than other views in which the present is metaphysically distinguished. The chapter also introduces another form of ontological superiority called “levels of being.”


Author(s):  
Kris McDaniel

This chapter develops a version of ontological pluralism that appeals to semantically primitive restricted quantification and naturalness. It also articulate different ways of formulating versions of ontological pluralism. Although the author defends ontological pluralism from some objections, the main goals of this chapter are to get some versions of ontological pluralism on the table, show that they are intelligible and worthy of consideration, and show how concerns about ontological pluralism connect up with historical and contemporary meta-metaphysical issues. The chapter considers versions of ontological pluralism that say that substances have a different mode of being than attributes, that things in time have a different mode of being than atemporal objects, that stuff has a different mode of being than things, and many others.


Author(s):  
Matthew Rendall

It is sometimes argued in support of discounting future costs and benefits that if we gave the same weight to the future as to the present, we would invest nearly all our income, but never spend it. Rather than enjoying the fruits of our investments, we would always do better to reinvest them. Undiscounted utilitarianism (UU), so the argument goes, is collectively self-defeating. This attempted reductio ad absurdum fails. Regardless of whether each generation successfully followed UU, or merely attempted to follow it, we could never get trapped in endless saving. The real problem is different: without the ability to foresee the end of the world, UU cannot tell us how much to save. Discounting is a defensible response, but only when coupled with a rule against risking catastrophe.


1917 ◽  
Vol 85 (9) ◽  
pp. 237-242
Author(s):  
Idella R. Berry
Keyword(s):  

2011 ◽  
Vol 93 (3) ◽  
pp. 44-47 ◽  
Author(s):  
Kevin Sheehan ◽  
Kevin Rall

The real problem for children of poverty may not be weak academic skills, poor teachers, or scant resources, but a lack of hope that they can alter their life conditions through effort.


Dialog ◽  
2017 ◽  
Vol 34 (2) ◽  
pp. 26-43
Author(s):  
Miftahussurur Miftahussurur

This descriptive­analytics article is aimed to trace­back the dynamics and fragmentation of political Islam in Indonesia. It focuses on relation between the dynamics of political Islam and its historical process and its social-political context. After reformation era, the power of political Islam in Indonesia has been getting highly and more fragmented. Rather, the fragmentation was seemingly caused by interest of elites than ideology dispute. It was the reason why the power of political Islam has been never unified, even to boost the people’s interest. The political Islam tended to struggle enforcing God’s law (syariah) rather than solving the real problem such as economy and basic need of society or ummah. In the fact, enforcing the Syariah law was merely artificial one. Finally, the political Islam always fails in transforming social, economy and politics due to its elitism.


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