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There are two main responses to the modal argument in the literature.
The first argument in favor of singular propositions we shall examine is based on Saul Kripke's modal argument in (1970/1980).
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Instead, an individual essence is either a primitive property stipulated to be necessarily related to the individual whose essence it is or would have been that can nonetheless exist unexemplified or the rigidification of some condition that the individual uniquely satisfies, following Plantinga's response to the modal argument above in section 2).
Now a modal argument is one in which either a premise or the conclusion is an ordinary or an extraordinary modal judgment.
The first, the modal argument, was broadly linguistic in nature and the other two, the arguments from indexicals and reduplication, were pyschological.
The modal argument is also criticized in Gibbons (1993), who claims that a belief state token can remain identical to a brain state token, even if its content had been different, as long as we reject the assumption that mental state tokens have their contents essentially.
In other words, the modal argument does not distinguish ordinary names from a broad class of "particularized" definite descriptions.
Give their implications for identity across time the modal argument and the argument against indeterminate identities are set out in more detail in the next section.
Kripke's modal argument claims that names differ from definite descriptions in that they are rigid designators.
In several places (e.g., 1991, 168), Chisholm hinted at a modal argument against materialism.
In the first section we briefly looked at one argument, the so-called modal argument for the necessity of identities, for denying that there could be temporary identities.
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