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This latter "modal" view is explicitly defended in Chisholm's 1986 "Self-Profile" in [RMCp].
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But this is a modal fallacy: the cinematic view is only ruled out when one adopts the Laplacean view, and so that is only relatively apriori.
(Hence his view is called "modal reliabilism").
(This view is the modal analogue of the 'perdurance' account of identity over time, according to which an object persists through time by having 'temporal parts' that are located at different times).
One important critical question for the modalist view is: how much knowledge of modal matters can we derive from non-modal knowledge?
Accordingly, the view is sometimes called genuine modal realism with overlap (McDaniel 2004).
Erzatzists can, however, reject World Haecceitism, and, as we'll see, the resulting view is an analogue of the Lewisian modal realist's "cheap haecceitism".
Berit Brogaard argues that Sider's view is inferior to her preferred form of modal fictionalism in Brogaard 2006.
Her view is important because it explores the area of modal epistemology that concerns de re modality as opposed to de dicto modality.
In the ensuing years, Ockham's modal view of "time" was joined to a way of speaking about truth traceable to Richard of Campsall, an Oxford master of arts and theology teaching in the years just before Ockham.
Although the virtues of this view are many, not the least of which is the simple and straightforward modal logic it validates, we are very reluctant to accept that concreteness is a contingent property.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com