Thursday, May 9, 2013

What is location?

I will first argue that location is a multiply-realizable—i.e., functional—determinable. Then I will offer a sketch of what defines it.

A multiply-realizable determinable is one such that attributions of its determinates are grounded in different ways in different situations. For instance, running a computer program is multiply realizable: that something is running some algorithm A could be at least partly made true by electrical facts about doped silicon, or by mechanical facts about gears, or by electrochemical facts about neurons. Moreover, computer programs can run in worlds with very different laws from ours.

In particular, a multiply-realizable determinable is not fundamental. But location seems fundamental, so what I am arguing for seems to be a non-starter. Bear with me.

Consider a quantum system with a single particle z. What does it mean to say that z is located in region A at time t?[note 1] It seems that the quantum answer is: The wavefunction (in position space) ψ(x,t) is zero for almost all x outside A. And more generally, quantum mechanics gives us a notion of partial location: x is in A to degree p provided that p=∫A|ψ(x,t)|2dx, assuming ψ is normalized. On these answers, being located in A is not fundamental: it is grounded in facts about the wavefunction.

But it is also plausible that objects that do not have wavefunction can have location. For instance, there may be a world governed by classical Newtonian mechanics, and objects in that world have locations but no wavefunctions. (And even in a world with the same laws as ours, it is possible that some non-quantum entity, like an angel, might have a location, alongside the quantum entities.) Thus, location is multiply-realizable.

Very well. But what is the functional characterization of location? What makes a determinable be a location determinable? A quantum particle is located in A provided that ψ vanishes outside A. But a quantum particle also has a momentum-space wavefunction, and we do not want to say that it is located in A provided that the momentum-space wavefunction vanishes outside A? Why is the "position-space" wavefunction the right one for defining location? Why in a classical world is it the "position" vector that defines location, rather than, say, the momentum vector or an axis of spin or even the electric charge (a one-dimensional position)?

I want to suggest a simple answer. Two objects can have very similar electric charges, very similar spins or very similar momenta, and yet hardly be capable of interacting because they are too far apart. In our world, distance affects the ability of objects to interact with one another. Suppose we say that this is the fundamental function of distance. Then we can say that a determinable L is a location-determinable to the extent that L is natural and the capability of objects to interact with one another tends to be correlated with the closeness of values of L. This requires that L have values where one can talk about closeness, e.g., values lying in a metric space. In a quantum world without too much entanglement and with forces like those in our world, the wavefunction story gives such a determinable. In a classical world, the position gives such a determinable.

(One could also have an obvious relationalist variant, where we try to define the notion of being spatially related instead. The same points should go through.)

Notice that on this story, it may be vague whether in a world some determinable is location. That seems right.

I think this story fits well with common-sense thought about distance and location, and helps explain why we maintained these concepts across radical changes in physical theory.

Sunday, April 14, 2013

Tübingen Metaphysics Workshop 2013: Existence, Truth and Fundamentality


The Tübingen Metaphysics Workshop is an annual international event organized and sponsored by the Chair of Theoretical Philosophy at the University of Tübingen.
The goal of the workshop is to bring together junior and senior scholars working on cutting edge issues in metaphysics and its methodology.
The focus of the 2013 edition are the notions of existence, truth and fundamentality, as well as their interrelation. Each paper will be followed by a response.
Attendance is free, registration not required.

More details can be found on the website http://www.tuebingen-metaphysics2013.com

Saturday, March 30, 2013

MAWM 2013


On September 14-15, 2013 the University of Notre Dame will host the second Midwest Annual Workshop in Metaphysics (MAWM). We invite and encourage all interested parties to attend! 

Speakers will be Ben Caplan, Matti Eklund, Daniel Korman, Jennifer McKitrick, Gillian Russell, and Jessica Wilson.

MAWMs are targeted workshops for Midwestern faculty and graduate students working in metaphysics.  Each MAWM features 5-7 invited speakers, the majority of whom come from Midwestern institutions.  They provide a venue for sharing new research and building community among metaphysicians in the region. 

For more information and to register for the workshop, visit the website:

Wednesday, March 20, 2013

Fundamentality and ungroundedness

I haven't been following the grounding literature, so this may be old hat, in which case I will be grateful for references.

The following seems pretty plausible:

  1. p is fundamental if and only if p is ungrounded.
But I think (1) may be false. I will put the argument in tensed fashion, but it could also be done a bit more awkwardly in a four-dimensional setting.

Let's suppose that <I ought to respect other persons> is a fundamental moral truth. Call this truth R. But now I validly promise to respect other persons. Then R comes to be grounded in <I ought to keep my promises and I promised to respect other persons>. If (1) is true, then R continues to be true but ceases to be fundamental. That doesn't sound right. It seems to me that if R is ever a fundamental moral truth, then it is always a fundamental moral truth. After I have promised to respect other persons, R gained a ground but lost nothing of its fundamentality.

Maybe I can motivate my intuition a little more. It seems that R has a relevantly different status from the status had by S, the proposition <I ought to come to your house for dinner every night>, after I promise you to come to your house for dinner every night. Each of R and S is grounded by a proposition about promises, but intuitively the fundamentality-and-grounding statuses of R and S are different. A sign (but only a sign--we want to avoid the conditional fallacy) of the difference is that R would still be true were the proposition about promises false. Another sign of the difference is that <I ought to respect you> is overdeterminingly grounded in <I ought to respect all persons> and <I promised to respect all persons and I ought to keep my promises>, while it is false that <I ought to come for dinner tomorrow night> is overdeterminingly grounded in <I ought to come for dinner every night> and <I promised to come for dinner every night and I ought to keep my promises>. The latter is not a case of overdetermination.

The above example is controversial, and I can't think of any noncontroversial ones. But it seems plausible that we should be open to phenomena like the above. Such prima facie possibilities suggest to me that ungroundedness is a negative property, while fundamentality is something positive. Normally, fundamental truths are also ungrounded. But they don't lose their fundamentality if in some world they happen to be grounded as well.

A somewhat tempting way to keep the above intuition while maintaining the idea that fundamentality is to drop the irreflexivity of grounding and say that:

  1. p is fundamental if and only if p grounds p.
Then we could say that R is overdeterminingly grounded by a proposition about promises as well as by R itself, while S is only grounded by a proposition about promises and not by S. And in ordinary language we do sometimes use expressions like "p because p" to express some kind of fundamentality of p. I am not that happy with this solution, but can't think of another one that keeps the idea that fundamentality is defined in terms of grounding. Of course, one could take fundamentality to be fundamental.

Monday, March 18, 2013

Thought Special Issue: Time and Modality

Thought is having a special issue on the metaphysics of time and modality.  Deadline is the end of May.  Call for papers follows:
Metaphysicians of modality argue over whether ontology extends beyond the actual just as metaphysicians of time argue over whether ontology extends beyond the present; and we might also ask whether it is a stable position to hold that reality includes the non-present but not the non-actual. There are modal analogues of McTaggart's infamous argument for the unreality of time, and we can ask whether the modal and temporal arguments stand or fall together. We might wonder whether trans-world identity should be treated differently from identity across time, and whether if existence is contingent it must also be temporary, etc.

For this special issue of Thought we invite papers that make a contribution to either the metaphysics of time or of modality, or that illuminate the connections between them. Papers should correspond to the standard Thought guidelines and be no longer than 4500 words, including footnotes. Papers are to be submitted before 31st May 2013. When submitting please ensure you select article type as “The Metaphysics of Time and Modality Special Issue” to ensure your paper is reviewed via the special issue route.

Tuesday, January 8, 2013

Metaphysical Virtues

Hi Folks,

Thanks for the kind invite to join up. I thought I'd extend an invitation for any interested parties to attend Metaphysical Virtues, a conference being held this March 15th-17th at Western Michigan University. For those interested, more information can be found here: Metaphysical Virtues.

Cheers,
Sam

Monday, December 3, 2012

Seminar: Metaphysics and Mind (Washington University in St Louis, June-July 2013)

METAPHYSICS AND MIND

NEH Summer Seminar
10 June-12 July 2013
Washington University in St Louis

A five-week National Endowment for the Humanities Seminar on metaphysical issues in the philosophy of mind led by John Heil, 10 June - 12 July 2013. Visiting faculty will include E. J. Lowe, Graham Oddie, and Alyssa Ney.

Sixteen participants will be chosen from among eligible applicants interested in metaphysical issues that arise in the philosophy of mind. Early sessions of the seminar will be devoted to discussion of fundamental metaphysical themes including the nature of properties, causality, laws of nature, powers, and qualities. Later sessions will be devoted to discussion of metaphysical themes of special interest to participants.

Seminar stipend: $3,900.

For more information, please visit the seminar website:

        http://artsci.wustl.edu/~neh13/