Hi, I'm Mike Deigan, a philosophy PhD student at Yale. I have broad interests, but mostly work on language and ethics, trying to answer questions like “What does the word ‘a’ mean?” and “How should we live?”.
Comments/questions are welcome!
We sometimes lead double lives in the consequents of counterfactuals. In counteridenticals like 'If I were you, I would like me.', 'I' and 'me' seem to pick out different individuals. This, I argue, is a problem for the orthodox Kripke-Kaplan view of indexicals as rigid designators, a view which requires 'I' and 'me' to have the same referent in all worlds of evaluation.
I show this problem is not limited to counteridenticals, but also appears in 'ordinary' counterfactuals like "If I were a policeman, I would arrest me." and modal subordination, as in "I could have been a policeman. I would have arrested me for what I just did." So the problem cannot be solved by a special treatment of counteridenticals. Nor, I argue, can it be analyzed as involving descriptive indexicals. Instead, we should make a more dramatic fix, such as moving to counterpart theory for de re modal ascriptions.
I present data that suggest the universal entailments of counterfactual donkey sentences aren't as universal as some (Van Rooij (2005) and Walker and Romero (2015)) have claimed. I argue that this favors the strategy of attributing the universal entailments to a special property of the similarity ordering on worlds provided by some contexts, rather than to a semantically encoded sensitivity to assignment.
Sometimes when someone says something, we don't understand what it means, but nevertheless go along with it and signal acceptance. I argue that this phenomenon, which I call ‘stupefying’, is both practically important and theoretically interesting. Unlike the backdoor, non-at-issue content-based mechanisms emphasized by Langton, Stanley, and others, stupefying is a means of conversationally short-circuiting rational deliberation which can rely entirely on at-issue meaning.
Modelling and understanding stupefying, then, is a worthwhile endeavor. I try to make some headway on this in the remainder of the paper by extending some tools developed by Yalcin (2016 and elsewhere) and Bledin and Rawlins (2016).
It is usually assumed without question that the final value of a world is dependent on the value of its parts. In this paper I question this assumption, presenting a priority monism about value akin to the ontological priority monism defended by Schaffer (2010). Priority Value Monism has some advantages, I argue, and can deflect the most obvious and damning objections. However, it does have some drawbacks which lead me to reject it.
The best view is one on which neither the smallest finally valuable things nor largest are fundamentally valuable. Fundamentally valuable things can confer derivative final value onto both their parts and wholes of which they are parts. This hybrid view allows a new and attractive account of the wrongness of imperceptible harms.