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Kapitanp9!=Northern Illinois University (USA) Manuel Lizp(9!0University of La Laguna (Canary Islands, Spain) Peter MenziespT9!+Australian National University (Canberra, Australia) Carlos Moyap9!AUniversity of Valencia (Spain) Kevin Mulliganp9!=University of Geneva (Switzerland) JesCs PadillaGlvezp9!4JohannesKepler Universitaet Linz (Austria) Philip PettitpT9!+Australian National University (Canberra, Australia) Graham Priestp9!1University of Queensland (Brisbane, Australia) Eduardo Rabossip9!9University of Buenos Aires (Argentina) DavidHillel Rubenp9!#School of Oriental and African Studies, University of London Mark Sainsburyp9!DKing's College (London, UK) Daniel Schulthesspn9!:University of Neuchtel (Switzerland) Peter Simonsp9!@University of Leeds (Leeds, UK) Ernest Sosap_9!/Brown University (Providence, Rhode Island, USA) Friedrich Stadlerp9!8Institut Wien Kreis  (Vienna, Austria)f(=p-p-p- #%-t\  PC3qP#=  /g 7d Sorites :(:b$:b3:b# < 8]7)') 3ISSN 11351349 .Issue #19 " December 2007  v 2 Table of Contents  0 abNNbb" Abstracts of the Papers9!Npi 9!]03 NNbb" On An Attempt to Undermine ReasonResponsive Compatibilism by Appealing to Moral Luck. Reply to Gerald K. Harrison  by SergiRosell9!Npi 9!]07 NNbb" Whither Morality in a Hard Determinist World?  by Nick Trakakis9!Npi 9!]14 NNbb" Essential Dependence and Realism  by Daniel Laurier9!Npi 9!]41 NNbb" The Logic of `If' " Or How to Philosophically Eliminate Conditional Relations  by Rani Lill Anjum9!Npi 9!]51 NNbb" Wittgenstein and the Sorites Paradox  by David Michael Wolach9!Npi 9!]58 NNbb" Saying the Unsayable: Wittgenstein's Early Ethical Thought  by PaulFormosa9!Npi 9!]61 NNbb" Is the Yellow Ball Green?  by Jack Lee9!Npi 9!]74 NNbb" Incommensurability and Interpretation  by Anthony D. Baldino9!Npi 9!]79 NNbb" On the Semantic Indecision of Vague Singular Terms  by DanL;pezdeSa9!Npi 9!]88 NNbb" Truthmakers for Negative Truths  by Yuki Miyoshi9!Npi 9!]92 NNbb" Reference, Knowledge, and Scepticism about Meaning  by ElisabettaLalumera9!Np 9!\108  Z( NNbb" The Sorites Charter9!Np 9!\123 NNbb" Release Notice9!Np 9!\129*=p-p-p-  b #3V2PkCC|P#X1Í.X*Í. CX01Í ÍX01ÍÍ. C#Co\  PCXP#7a v 8^ WB  a " Sorites  Issue #19 " December 2007issnĠ1135-1349`!%"`ă   yIdddy8R^ WB " a " Sorites ĠIssue #19 " December 2007. Abstracts of the papers. issnĠ1135-1349`!%"`ă   yIdddyR= a  a @ Addx" a ddx @ ----" yM *j Sorites ($3#7)'), ISSN 1135-1349 /http://www.sorites.org (FIssue #19 " December 2007. Pp. 0306 /WAbstracts of the Papers  tM '!Copyright  by Sorites and the authors--#a  7a v   s  ,]  Abstracts of the Papers  -   XB  On An Attempt to Undermine ReasonResponsive Compatibilism by Appealing " to Moral Luck. Reply to Gerald K. Harrison  X 0by Sergi Rosell #a This is a reply to G.K. Harrison's article Hyper Libertarianism and Moral Luck . There he argues for the advantage of hyper-libertarianism upon reason-responsive compatibilism in virtue of its integration of moral luck in a principled way. I shall try to show that his argument is unsound. Crucial to my reply will be that Harrison's idea of moral luck is an unjustifiedly narrow one. Although the aim of establishing an appropriate connection between the issues of moral luck and free will is worth pursuing, I shall argue that moral luck cannot solve the free will dispute in the way Harrison intends. -   X !  Whither Morality in a Hard Determinist World?  X| /hby Nick Trakakis 5a What would the world be like if hard determinism were true, that is, if all events were determined in such a way as to render all our decisions and actions unfree? In particular, what would morality be like? Indeed, could there be anything distinctively moral in such a world, or would we be left with a moral nihilism in which nothing of moral significance remains? In this paper I explore the ethical implications of hard determinism, focusing on the consequences that our lack of free will would have for moral responsibility (and thus praise and blame), moral obligation, moral rightness and wrongness, and moral goodness. I argue that the truth of hard determinism would compel us to significantly revise our commonsensical understanding of these moral categories. I add, however, that this change in moral outlook would not have dire practical consequences, for we would retain the attitudes and emotions that are essential to forming good interpersonal relationships and to developing morally. In fact, far from being a threat to human flourishing, hard determinism offers the prospect of a life that is morally deeper and more fulfilling than in a world in which we are free. -   X& '  Essential Dependence and Realism  X' /Qby Daniel Laurier !7 It has recently been suggested that realism about some subject matter is best construed as  X,* the claim that the facts pertaining to this subject matter are essentially independent from the  X+ mind, in a sense to be explained, and not as the admittedly weaker claim that they are modally+=p-p-p- independent from the mind. In this paper, I argue that this proposal is liable to trivialize the realist's position and is biased against his irrealist opponent. -   X  The Logic of `If' " Or How to Philosophically Eliminate Conditional  X 3{Relations  X .by Rani Lill Anjum 5a In this paper I present some of Robert N. McLaughlin's critique of a truth functional  X7 approach to conditionals as it appears in his book On the Logic of Ordinary Conditionals. Based on his criticism I argue that the basic principles of logic together amount to epistemological and metaphysical implications that can only be accepted from a logical atomist perspective. Attempts to account for conditional relations within this philosophical framework will necessarily fail. I thus argue that it is not truth functionality as such that is the problem, but the philosophical foundation of modern logic. -   X %  Wittgenstein and the Sorites Paradox  X ,by David Michael Wolach 5a Any discussion regarding the famous Sorites Paradox is incomplete without considering the value of contextual logic and its metalanguage of vagueness. Wittgenstein, though he did not write extensively on the Sorites Paradox in particular, is deeply concerned with its supposed implications. The later Wittgenstein's treatment of logical vagueness in natural and formal languages, and his accompanying treatment of logical soundness (necessary and sufficient conditions) as it applies to ordinary languages is thus of considerable help when thinking about the Sorites Paradox. In this paper I pair the later Wittgenstein's treatment of meaning in context with the ageold problem, manifest in the Sorites Paradox, of what happens when we apply induction ad infinitum to a seemingly stable item in a specific, meaningbearing lexicon. -   X1 f Saying the Unsayable: Wittgenstein's Early Ethical Thought  X 0xby Paul Formosa 5a In this paper I present an account of Wittgenstein's ethics that follows from a socalled `metaphysical' reading of the Tractatus. I argue that Wittgenstein forwards two distinct theses. Negatively, he claims that there can be no ethical propositions. Positively, he claims that the ethical good, or good initself, is the rewarding happy life. The happy life involves living in perfect contented harmony with the world, however it is, because how the world is, is a manifestation of God's will. Given the negative thesis, the positive thesis cannot strictly speaking even be said. We can only make sense of this by assuming that Wittgenstein takes this positive thesis to be `illuminating nonsense'. - 'p-++!!Ԍ X +" Is the Yellow Ball Green?  X_ 2Qby Jack Lee 5a It sounds contradictory that the yellow ball is green. Indeed, it is believed that yellow is not green. If so, then the yellow ball shouldnt be green, either. In this paper, however, I want to argue that the yellow ball is green  is intelligible. To achieve this purpose, I distinguish between (and analyze) two kinds of concepts: digital concepts , and analog concepts . By using this pair of concepts, I propose to show that the yellow ball is in a very important sense green. To sum up, there are at least two kinds of concepts: digital concepts , and analog concepts . Color  is among the analog concepts. It is argued that the analog concepts do not conform to the principle of noncontradiction. However, to be handled well, they must be digitalized first. But note that these digitalized concepts are in reality analog. Therefore, in reality, it is not contradictory that the yellow ball is green. -   X %  Incommensurability and Interpretation  X  -qby Anthony D. Baldino 5a Although the central target of Donald Davidson's influential essay `On the Very Idea of a Conceptual Scheme' is the scheme/content distinction, Davidson also maintains that his argument undermines the thesis of incommensurability as advocated by Thomas Kuhn and Paul Feyerabend. It will be argued here that when Davidson's contentions are carefully disentangled and scrutinized, the elements needed to dismantle the scheme/content distinction are ones that do not subvert incommensurability, and the ones that are held to contravene incommensurability are implausible. Therefore, it is shown that it is possible to be an incommensurabilist without holding on to any objectionable third dogma, and that the disrepute that the thesis of incommensurability has fallen into based on claims of semantic incoherence like those offered by Davidson is undeserved. Many in the philosophy of science heralded the thesis of incommensurability as a radical, intriguing, and powerfully informative conjecture about the history of science. This essay tries to reconnect a large segment of the philosophy of language, influenced to dismiss the thesis based on semantic qualms such as Davidson offers, with that segment of philosophy of science that still considers and utilizes the thesis of incommensurability as a powerful explanatory and elucidative tool. -   X #  On the Semantic Indecision of Vague Singular Terms  XF! .by Dan L;pez de Sa 5a According to a popular, plausible, but also controversial view about the nature of vagueness, vagueness is a matter of semantic indecision. I show that, even if I  is vague and the view of vagueness as semantic indecision is correct, I could be a material composite object all the same. - &p-++!!Ԍ X (  Truthmakers for Negative Truths  X_ 0by Yuki Miyoshi 5a Finding truthmakers for negative truths has been a problem in philosophy for a long time. I will present and discuss the solution to this problem offered by Bertrand Russell, Raphael Demos, D. M. Armstrong, and myself. I will argue that some negative truths do not require truthmakers and that truthmakers for the other negative truths are the entities that these negative truths imply exist. I will also argue that truthmakers for general truths of the form, only X, Y, Z, and etc. are F's, are the sum of each X, Y, Z, and etc.'s being F, and hence that sometimes truthmakers do not necessitate truths. -   X  Reference, Knowledge, and Scepticism about Meaning  XQ ,bby Elisabetta Lalumera 5a This paper explores the possibility of resisting meaning scepticism " the thesis that there are many alternative incompatible assignments of reference to each of our terms " by appealing to the idea that the nature of reference is to maximize knowledge. If the reference relation is a knowledge maximizingrelation, then some candidate referents are privileged among the others " i.e., those referents we are in a position to know about " and a positive reason against meaning scepticism is thus individuated. A knowledgemaximizing principle on the nature of reference was proposed by Williamson in a recent paper (Williamson 2004). According to Williamson, such a principle would count as a defeasible reason for thinking that most of our beliefs tend to be true. My paper reverses Williamson's dialectic, and argues that reference is knowledgemaximizing from the premise that most of our beliefs tend to be true. I will therefore defend such premise on different grounds than Williamson's, and precisely by revisiting a Naturalist argument he rejected, centred on the role of true beliefs in successful action. In the conclusion, an opposition to meaningscepticism comes out as motivated by the knowledgemaximizing nature of reference, and backed by the plausibility of the claim that beliefs tend to be true.np-++!! 7a v ?6y WB a " On An Attempt to Undermine ReasonResponsive Compatibilism  by Sergi Rosell`!%"`ă   yIdddy?= a  a @ a ddx  ddx  @ --Z--" yM *j Sorites ($3#7)'), ISSN 1135-1349 /http://www.sorites.org (FIssue #19 " December 2007. Pp. 0713 $ On An Attempt to Undermine ReasonResponsive !f Compatibilism by Appealing to Moral Luck. Reply to 1Gerald K. Harrison  tM7 'Copyright  by Sergi Rosell and SoritesZ--a  7a v   s !n On An Attempt to Undermine ReasonResponsive  Compatibilism by Appealing to Moral Luck. Reply  s< - to Gerald K. Harrison  b 0Nby Sergi Rosell  -   X  a  5a 1. In `Hyper Libertarianism and Moral Luck',n qF^ ԍIn this journal (December 2005), 16: 93102. Page numbers without year reference correspond to Harrison's article. Gerald K. Harrison tries to put forward a `surprising' view, as he says, of the prospects for libertarianism being the Principle of Alternative Possibilities (PAP, henceforth) refuted. He claims that the kind of libertarian positions which survive post PAP are ones which have the resources to make sense of moral luck in a way unavailable to compatibilism.  (93) After recognising the historical support that PAP has provided for libertarian positions on freedom and moral responsibility, he remarks that refuting PAP does not involve refuting libertarianism; there is logical room for libertarian positions in a post PAP scenario. So, assuming PAP as refuted, the author focuses on the actual sequence and wonders whether causal determinism in the actual sequence rules out moral responsibility. Harrison commits himself to a type of hyper libertarianism (or source incompatibilism, as it is more commonly known), that is, a libertarian position which defends that determinism undermines moral responsibility for reasons that have not to do with the availability of alternative possibilities or with the agent's ability to do otherwise. Beyond this claim, his position is indeed very close to Kane's (1996). He stresses that determinism deprives one of ownership over one's decisions ; we need to be the ultimate, or (in Kane's words) `buckstopping' explanation of our decisions in order for them to be truly ours. That is, a requirement for ownership or ultimacy is needed; and this is a different requirement than that about control. [I]n addition to controlling our decisions we need also to own them8 it is  X! ownership that is threatened by determinism.  (94) His position can be labelled as Kane minus  X" PAP, whose key element is the demand of ownership in the actual sequence. The problematic of such an account will be seen later on in this paper. But compatibilists have also their own interpretations of ownership: you own your decisions insofar as the world had to go through you to get that to happen . Of course, the compatibilist conception of ownership is restricted to the actual sequence, but that is exactly the same for source incompatibilism. Furthermore, an important gain for compatibilism is John M. Fischer's claim that it should be favoured in so far as our basic views about ourselves " our view of ourselves as persons and as morally responsible " should not be held hostageh) =p-p-p- to the discoveries of a consortium of scientists about the precise nature of the equations that describe the universe . (2003: 221) So, what reasons do we have to favour libertarianism over compatibilism? Harrison values the previous claim for (semi)compatibilism, but he thinks there is a counterweight favouring libertarianism: in a post PAP scenario, only a hyperlibertarian perspective can make sense of the phenomenon of moral luck; and only hyper libertarianism can achieve a principled explanation of it (97). Then, the query is about the capacity of both compatibilism and hyper X libertarianism to make sense of the phenomenon of moral luck, and that must be understood  X as being able to provide a principled explanation of it. In particular, Harrison affirms the incapacity of compatibilism to achieve this kind of principled explanation. I have to say that I find very commendable his target of trying to establish a satisfactory connection between the issue of moral luck and the free will and moral responsibility debate. I am really sympathetic with his idea that not giving room to moral luck " or not having an adequate explanation of it " counts as a serious demerit for a position in the debate. Harrison's position can be described as one which makes (I hope not to introduce more confusion here) moral luck `compatible' with freedom and moral responsibility, and in a libertarian way. However, Harrison's paper lacks an explicit characterization of what he understands by moral luck, and a clarification of the kind of moral luck addressed; a fundamental point inexcusably missed. The rest of this response will focus on assessing Harrison's argument for the advantage of hyper libertarianism upon compatibilism concerning integration of moral luck. Furthermore, an attempt will be made to make clear what his conception of the latter is. I shall argue, on the one hand, that his argument is not convincing and, on the other, that the idea of moral luck shown in his paper is an unusual and extremely narrow one. Besides that, a direct treatment of the very topic of moral luck is first needed to be able to apply it next to the debate about free will and moral responsibility. 2. In section III Harrison introduces a Fischerstyle reasonresponsiveness account of control, and the problem that moral luck posits to it. According to that account, what it is for a decision or choice to have been controlled is simply for it to have been the output of a  XA certain type of a mechanism that is sensitive or responsive to reasons to a certain degree. In  X, this sense, we can speak, in technical terms, of a moderate reasonsresponsiveness. Having the control relevant to moral responsibility means simply having some sort of mechanism sufficient to be moved by reasons; or, in other words, having capacities and dispositions to respond in certain ways to a relevant range of inputs. However, the problem is that  tMH! 8if an agent has only compatibilist control over their decision and choices, then they nevertheless lack control over how their mechanism operates in the actual sequence. Given that they are, by hypothesis, morally responsible for the decisions that they make, this means that the agent will be exposed to certain kind of moral luck. It is their bad luck, for instance, that they possess a mechanism which, in these exact circumstances, will issue in this, morally reprehensible decision. For in different but relevantly similar circumstances [any possible world in which both the mechanism and the morally relevant reasons are held fixed], it would have issued in a different, blameless,  X% or even praiseworthy decision. (95)%" The point, thus, is that the control mechanism is sensitive to the morally relevant reasons but only to a limited extent. So, in different but relevantly similar circumstances the mechanism would have issued in a different decision, which can deserve a different moral assessment. Adding some example would be good here. Anyway, the point is that this type of control relies on merely possessing capacities that he is not able to exercise control over.* p-++!! We can suspect at this time that the problem Harrison is pointing out is that of (a type of) control in achieving our rational capacities. But this turns out not to be the point Harrison makes. The question concerns rather our lack of control upon the (moral) reasons to which we are responsive given our moderate mechanism of reasonsresponsiveness. In his opinion, the unique alternative here, to avoid the exposure to `the kind of moral luck in question', is  X to insist that what is required for moral responsibility is strong reasonresponsiveness. Accordingly, the decision delivered by the strongly responsive mechanism will be the same in all scenarios in which both the mechanism and the morally relevant reasons are held fixed. So, the concern is not our control in how we arrive to form our reasonresponsive mechanism, but its refinement. If our mechanism is totally attuned to the reasons there are, it does not mind how we have achieved it. But strong reasonresponsiveness is far too demanding a control requirement. It would mean, as Harrison claims, that to avoid exposure to this kind of moral luck, the reasons to which the mechanism would have to be strongly sensitive would have to be moral reasons present, which would have the upshot that no agent could ever do wrong culpably.  (96) But, while for a compatibilist an agent with a strong reasonresponsive mechanism could, in principle, be morally responsible for the decisions and choices that they make; for a hyperlibertarian position (or, at least for Harrison's type), she could not.  XP The alternative Harrison defends is a compatibilist control (as moderate reason X; responsiveness) plus ownership, understood in terms of Kane's choices or `selfforming acts' (SFAs). Both the postPAP hyperlibertarian and the compatibilist should agree about control (mechanism), both must affirm the reality of `the kind of moral luck outlined', and both have to give a coherent account of it. But, ultimately, for Harrison, making sense of this kind of moral luck is unavailable for the compatibilist. Only with a mechanism internally deterministic in place we will be able to say that it would have delivered the same decision in all relevant possible worlds. However, if the mechanism were internally indeterministic there would always be some possible worlds in which the same reasons are present and the mechanism is held fixed, yet a different decision issues. But this seems a little confusing. Harrison has said that there is a problem with luck for Fischerstyle compatibi