Saying that Bernie Madoff was (for a time) the best fraudster in history does not entail that one approves of fraud.
Most rights entitle their holders to freedom in some sense; indeed holding a right can entail that one is free in one or more of a variety of senses.
Even complete dependence on external support for vital functions cannot entail that one is dead, the traditionalist will continue, as is evident in the fact that living fetuses are entirely dependent on their mothers' bodies.
What the appeal to correctness conditions gives us, it is claimed, is only a way of categorizing applications of 'green' into two basic kinds (the true and the false, for instance), and this does not in itself entail that one ought to apply the term in any particular way.
As Devitt points out (1991b: 46) availing oneself of this way of talking does not entail that one sees the metaphysical issue of realism as 'really' a semantic issue about the nature of truth (if it did, any question about any subject matter would turn out to be 'really' a semantic issue).
The notion of equality of functions is equality of functions qua sets, which, under the standard principle of extensionality of sets, entails that two functions are equal precisely when they contain the same ordered pairs.
Nor does it entail that, as a BIV, one doesn't have good evidence for thinking that one isn't a BIV.
Additionally, comparing the information actually produced by quantum and classical algorithms (state collapse entails that only one evaluation instance in (1) is ever accessible, while a classical computer must actually produce every instance) suggests that quantum algorithms perform not more but fewer, cleverer, computations than classical algorithms (see, also, 4.1.2 below).
Such a view would entail that trade offs were possible, that one child could be sacrificed for another.
More generally, Fonseca (rightly) holds that exact similarity between two haecceities would entail that the two haecceities were numerically identical (Fonseca, In Met. V, c. 6, q. 5, sect. 2 [Fonseca (1599), vol. 2, col. 185B]).
