82 ideas
| 18335 | There are five problems which the truth-maker theory might solve [Rami] |
| 18334 | The truth-maker idea is usually justified by its explanatory power, or intuitive appeal [Rami] |
| 18339 | The truth-making relation can be one-to-one, or many-to-many [Rami] |
| 18333 | Central idea: truths need truthmakers; and possibly all truths have them, and makers entail truths [Rami] |
| 18342 | Most theorists say that truth-makers necessitate their truths [Rami] |
| 18340 | It seems best to assume different kinds of truth-maker, such as objects, facts, tropes, or events [Rami] |
| 18341 | Truth-makers seem to be states of affairs (plus optional individuals), or individuals and properties [Rami] |
| 18346 | 'Truth supervenes on being' only gives necessary (not sufficient) conditions for contingent truths [Rami] |
| 18345 | 'Truth supervenes on being' avoids entities as truth-makers for negative truths [Rami] |
| 18343 | Maybe a truth-maker also works for the entailments of the given truth [Rami] |
| 15186 | In the tenseless view, all times are equally real, so statements of the future have truth-values [Le Poidevin] |
| 18338 | Truth-making is usually internalist, but the correspondence theory is externalist [Rami] |
| 12463 | Unlike correspondence, truthmaking can be one truth to many truthmakers, or vice versa [Jacobs] |
| 18337 | Correspondence theories assume that truth is a representation relation [Rami] |
| 18347 | Deflationist truth is an infinitely disjunctive property [Rami] |
| 18350 | Truth-maker theorists should probably reject the converse Barcan formula [Rami] |
| 22919 | A thing which makes no difference seems unlikely to exist [Le Poidevin] |
| 18336 | Internal relations depend either on the existence of the relata, or on their properties [Rami] |
| 14375 | If structures result from intrinsic natures of properties, the 'relations' between them can drop out [Jacobs] |
| 14378 | Science aims at identifying the structure and nature of the powers that exist [Jacobs] |
| 12467 | Powers come from concrete particulars, not from the laws of nature [Jacobs] |
| 10938 | The extremes of essentialism are that all properties are essential, or only very trivial ones [Rami] |
| 10940 | An 'individual essence' is possessed uniquely by a particular object [Rami] |
| 10939 | 'Sortal essentialism' says being a particular kind is what is essential [Rami] |
| 10934 | Unlosable properties are not the same as essential properties [Rami] |
| 10933 | Physical possibility is part of metaphysical possibility which is part of logical possibility [Rami] |
| 14377 | Possibilities are manifestations of some power, and impossibilies rest on no powers [Jacobs] |
| 14376 | States of affairs are only possible if some substance could initiate a causal chain to get there [Jacobs] |
| 10932 | If it is possible 'for all I know' then it is 'epistemically possible' [Rami] |
| 14379 | Counterfactuals invite us to consider the powers picked out by the antecedent [Jacobs] |
| 14372 | Possible worlds are just not suitable truthmakers for modality [Jacobs] |
| 12466 | All modality is in the properties and relations of the actual world [Jacobs] |
| 14371 | We can base counterfactuals on powers, not possible worlds, and hence define necessity [Jacobs] |
| 12465 | Concrete worlds, unlike fictions, at least offer evidence of how the actual world could be [Jacobs] |
| 12464 | If some book described a possibe life for you, that isn't what makes such a life possible [Jacobs] |
| 12469 | Possible worlds semantics gives little insight into modality [Jacobs] |
| 15207 | We want illuminating theories, rather than coherent theories [Le Poidevin] |
| 22926 | In addition to causal explanations, they can also be inferential, or definitional, or purposive [Le Poidevin] |
| 22932 | We don't just describe a time as 'now' from a private viewpoint, but as a fact about the world [Le Poidevin] |
| 6866 | It is disturbing if we become unreal when we die, but if time is unreal, then we remain real after death [Le Poidevin] |
| 15190 | Evil can't be an illusion, because then the illusion that there is evil would be evil [Le Poidevin] |
| 6867 | Existentialism focuses on freedom and self-making, and insertion into the world [Le Poidevin] |
| 22927 | The logical properties of causation are asymmetry, transitivity and irreflexivity [Le Poidevin] |
| 22922 | We can identify unoccupied points in space, so they must exist [Le Poidevin] |
| 22924 | If spatial points exist, then they must be stationary, by definition [Le Poidevin] |
| 22923 | Absolute space explains actual and potential positions, and geometrical truths [Le Poidevin] |
| 22928 | For relationists moving an object beyond the edge of space creates new space [Le Poidevin] |
| 22931 | We distinguish time from space, because it passes, and it has a unique present moment [Le Poidevin] |
| 22917 | Since nothing occurs in a temporal vacuum, there is no way to measure its length [Le Poidevin] |
| 22921 | Temporal vacuums would be unexperienced, unmeasured, and unending [Le Poidevin] |
| 15195 | If the future is not real, we don't seem to have any obligation to future individuals [Le Poidevin] |
| 15188 | If things don't persist through time, then change makes no sense [Le Poidevin] |
| 22934 | Time can't speed up or slow down, so it doesn't seem to be a 'process' [Le Poidevin] |
| 15191 | At the very least, minds themselves seem to be tensed [Le Poidevin] |
| 15197 | Fiction seems to lack a tensed perspective, and offers an example of tenseless language [Le Poidevin] |
| 15206 | It is the view of the future that really decides between tensed and tenseless views of time [Le Poidevin] |
| 15198 | In the B-series, time-positions are unchanging; in the A-series they change (from future to present to past) [Le Poidevin] |
| 15189 | Things which have ceased change their A-series position; things that persist change their B-series position [Le Poidevin] |
| 6865 | A-theory says past, present, future and flow exist; B-theory says this just reports our perspective [Le Poidevin] |
| 15187 | It is claimed that the tense view entails the unreality of both future and past [Le Poidevin] |
| 15205 | Tensed theorists typically try to reduce the tenseless to the tensed [Le Poidevin] |
| 15192 | We share a common now, but not a common here [Le Poidevin] |
| 15193 | The new tenseless theory offers indexical truth-conditions, instead of a reductive analysis [Le Poidevin] |
| 22938 | To say that the past causes the present needs them both to be equally real [Le Poidevin] |
| 22939 | The B-series doesn't seem to allow change [Le Poidevin] |
| 22940 | If the B-universe is eternal, why am I trapped in a changing moment of it? [Le Poidevin] |
| 22947 | An ordered series can be undirected, but time favours moving from earlier to later [Le Poidevin] |
| 22952 | If time's arrow is causal, how can there be non-simultaneous events that are causally unconnected? [Le Poidevin] |
| 22951 | If time's arrow is psychological then different minds can impose different orders on events [Le Poidevin] |
| 22948 | There are Thermodynamic, Psychological and Causal arrows of time [Le Poidevin] |
| 22949 | Presumably if time's arrow is thermodynamic then time ends when entropy is complete [Le Poidevin] |
| 22950 | If time is thermodynamic then entropy is necessary - but the theory says it is probable [Le Poidevin] |
| 22953 | Time's arrow is not causal if there is no temporal gap between cause and effect [Le Poidevin] |
| 22943 | Instantaneous motion is an intrinsic disposition to be elsewhere [Le Poidevin] |
| 22945 | The dynamic view of motion says it is primitive, and not reducible to objects, properties and times [Le Poidevin] |
| 22937 | If the present could have diverse pasts, then past truths can't have present truthmakers [Le Poidevin] |
| 22925 | The present is the past/future boundary, so the first moment of time was not present [Le Poidevin] |
| 22944 | The primitive parts of time are intervals, not instants [Le Poidevin] |
| 22942 | If time is infinitely divisible, then the present must be infinitely short [Le Poidevin] |
| 22946 | The multiverse is distinct time-series, as well as spaces [Le Poidevin] |
| 15196 | God being inside or outside of time both raise a group of difficult problems [Le Poidevin] |
| 22941 | How could a timeless God know what time it is? So could God be both timeless and omniscient? [Le Poidevin] |