Juhani Yli-Vakkuri – författare

It is natural to distinguish, for any thinking creature, those events and states that are internal to the creature — its brain states, for example — from those that are not. Narrow mental content, if there is such a thing, is content that is entirely determined by the goings-on inside the head of the thinker. A central question in the philosophy of mind since the mid-1970s has been whether there is a kind of mental content that is narrow in this sense. Oneimportant line of thought — by ''externalists'' — has been that so-called intentional states, such as wishing that they sky were blue and believing that the sky is blue, are, perhaps surprisingly, not internal: there could be twins who are exactly alike on the inside but differ with respect to suchintentional states. In the face of this wave of externalism, many philosophers have argued that there must be some good sense in which our intentional states are internal after all, and that such narrow content can play various key explanatory roles relating, inter alia, to epistemology and the explanation of action. This book argues that this is a forlorn hope, and defends a thoroughgoing externalism. The entanglement of our minds with the external world runs so deep that no internalcomponent of mentality can easily be cordoned off.

It is natural to distinguish, for any thinking creature, those events and states that are internal to the creature — its brain states, for example — from those that are not. Narrow mental content, if there is such a thing, is content that is entirely determined by the goings-on inside the head of the thinker. A central question in the philosophy of mind since the mid-1970s has been whether there is a kind of mental content that is narrow in this sense. Oneimportant line of thought — by ''externalists'' — has been that so-called intentional states, such as wishing that they sky were blue and believing that the sky is blue, are, perhaps surprisingly, not internal: there could be twins who are exactly alike on the inside but differ with respect to suchintentional states. In the face of this wave of externalism, many philosophers have argued that there must be some good sense in which our intentional states are internal after all, and that such narrow content can play various key explanatory roles relating, inter alia, to epistemology and the explanation of action. This book argues that this is a forlorn hope, and defends a thoroughgoing externalism. The entanglement of our minds with the external world runs so deep that no internalcomponent of mentality can easily be cordoned off.

In general, a given object could have been different in certain respects. For example, the Great Pyramid could have been somewhat shorter or taller; the Mona Lisa could have had a somewhat different pattern of colours; an ordinary table could have been made of a somewhat different quantity of wood. But there seem to be limits. It would be odd to suppose that the Great Pyramid could have been thimble-sized; that the Mona Lisa could have had the pattern of colours that actually characterizes The Scream; or that the table could have been made of the very quantity of wood that in fact made some other table. However, there are puzzling arguments that purport to show that so long as an object is capable of being somewhat different in some respect, it is capable of being radically different in that respect. These arguments rely on two tempting thoughts: first, that an object''s capacity for moderate variation is a non-contingent matter, and second, that what is possibly possible is simply possible. The Bounds of Possibility systematically investigates competing strategies for resolving these puzzles, and defends one of them. Along the way it engages with foundational questions about the metaphysics of modality.

In general, a given object could have been different in certain respects. For example, the Great Pyramid could have been somewhat shorter or taller; the Mona Lisa could have had a somewhat different pattern of colours; an ordinary table could have been made of a somewhat different quantity of wood. But there seem to be limits. It would be odd to suppose that the Great Pyramid could have been thimble-sized; that the Mona Lisa could have had the pattern of colours that actually characterizes The Scream; or that the table could have been made of the very quantity of wood that in fact made some other table. However, there are puzzling arguments that purport to show that so long as an object is capable of being somewhat different in some respect, it is capable of being radically different in that respect. These arguments rely on two tempting thoughts: first, that an object''s capacity for moderate variation is a non-contingent matter, and second, that what is possibly possible is simply possible. The Bounds of Possibility systematically investigates competing strategies for resolving these puzzles, and defends one of them. Along the way it engages with foundational questions about the metaphysics of modality.

In general, a given object could have been different in certain respects. For example, the Great Pyramid could have been somewhat shorter or taller; the Mona Lisa could have had a somewhat different pattern of colours; an ordinary table could have been made of a somewhat different quantity of wood. But there seem to be limits. It would be odd to suppose that the Great Pyramid could have been thimble-sized; that the Mona Lisa could have had the pattern of colours that actually characterizes The Scream; or that the table could have been made of the very quantity of wood that in fact made some other table. However, there are puzzling arguments that purport to show that so long as an object is capable of being somewhat different in some respect, it is capable of being radically different in that respect. These arguments rely on two tempting thoughts: first, that an object's capacity for moderate variation is a non-contingent matter, and second, that what is possibly possible is simply possible. The Bounds of Possibility systematically investigates competing strategies for resolving these puzzles, and defends one of them. Along the way it engages with foundational questions about the metaphysics of modality.

It is natural to distinguish, for any thinking creature, those events and states that are internal to the creature -- its brain states, for example -- from those that are not. Narrow mental content, if there is such a thing, is content that is entirely determined by the goings-on inside the head of the thinker. A central question in the philosophy of mind since the mid-1970s has been whether there is a kind of mental content that is narrow in this sense. One important line of thought -- by 'externalists' -- has been that so-called intentional states, such as wishing that they sky were blue and believing that the sky is blue, are, perhaps surprisingly, not internal: there could be twins who are exactly alike on the inside but differ with respect to such intentional states. In the face of this wave of externalism, many philosophers have argued that there must be some good sense in which our intentional states are internal after all, and that such narrow content can play various key explanatory roles relating, inter alia, to epistemology and the explanation of action. This book argues that this is a forlorn hope, and defends a thoroughgoing externalism. The entanglement of our minds with the external world runs so deep that no internal component of mentality can easily be cordoned off.

In general, a given object could have been different in certain respects. For example, the Great Pyramid could have been somewhat shorter or taller; the Mona Lisa could have had a somewhat different pattern of colours; an ordinary table could have been made of a somewhat different quantity of wood. But there seem to be limits. It would be odd to suppose that the Great Pyramid could have been thimble-sized; that the Mona Lisa could have had the pattern of colours that actually characterizes The Scream; or that the table could have been made of the very quantity of wood that in fact made some other table. However, there are puzzling arguments that purport to show that so long as an object is capable of being somewhat different in some respect, it is capable of being radically different in that respect. These arguments rely on two tempting thoughts: first, that an object's capacity for moderate variation is a non-contingent matter, and second, that what is possibly possible is simply possible. The Bounds of Possibility systematically investigates competing strategies for resolving these puzzles, and defends one of them. Along the way it engages with foundational questions about the metaphysics of modality.

Timothy Williamson is one of the most influential living philosophers working in the areas of logic and metaphysics. His work in these areas has been particularly influential in shaping debates about metaphysical modality, which is the topic of his recent provocative and closely-argued book Modal Logic as Metaphysics (2013). This book comprises ten essays by metaphysicians and logicians responding to Williamson’s work on metaphysical modality, as well as replies by Williamson to each essay. In addition, it contains an original essay by Williamson, ‘Modal science,’ concerning the role of modal claims in natural science. This book was originally published as a special issue of the Canadian Journal of Philosophy.

Timothy Williamson is one of the most influential living philosophers working in the areas of logic and metaphysics. His work in these areas has been particularly influential in shaping debates about metaphysical modality, which is the topic of his recent provocative and closely-argued book Modal Logic as Metaphysics (2013). This book comprises ten essays by metaphysicians and logicians responding to Williamson’s work on metaphysical modality, as well as replies by Williamson to each essay. In addition, it contains an original essay by Williamson, ‘Modal science,’ concerning the role of modal claims in natural science. This book was originally published as a special issue of the Canadian Journal of Philosophy.