Bowdoin College is a small private "liberal arts" school in Brunswick, Maine. Its admissions standards are demanding. Bowdoin accepts fewer than one in five who apply (though the school admits about a third of black and other "underrepresented" applicants to satisfy its commitment to "diversity"). The cost of tuition, room, board and fees for the school's roughly 1,800 students is hefty: $56,128 for the 2012-13 academic year, a sum that exceeds the annual income for half of all American households.
[. . .]
Bowdoin requires all freshmen to take a first-year seminar, which is supposed to provide the gateway to the "critical thinking" skills the college purports to value. Among the 35 courses from which students must pick, easily half are either frivolous or, worse, tendentious exercises in identity politics. The titles alone tell the story: "Fan Fiction and Cult Classics," "Beyond Pocahontas: Native American Stereotypes," "Racism," "Fictions of Freedom," "Sexual Life of Colonialism," "Prostitutes in Modern Western Culture" and "Queer Gardens," to name a few. The latter course "examines the work of gay and lesbian gardeners and traces how marginal identities find expression in specific garden spaces." One can only infer that the college deems such knowledge a necessary building block to every student's intellectual development.
[. . .]
The study also looks at the college's implicit promotion of sexual promiscuity and the "hook-up" culture among students, which begins during first-year orientation. A play called "Speak About It," which all incoming students must attend, includes what its authors say are autobiographical sketches from current and former Bowdoin students. The play depicts graphic on-stage sexual encounters between heterosexual and gay couples — complete with simulated orgasms. Paradoxically, the Bowdoin community also seems obsessed with preventing sexual assault, which administrators seem to believe is rampant on campus despite the low incidence of reporting alleged attacks.
If Bowdoin were unique in its abandonment of traditional liberal education, this study might be of no more than passing interest. What the authors found at Bowdoin, however, exists to some degree at many if not most elite colleges and universities. This study deserves widespread dissemination and discussion — first among Bowdoin's alumni, donors and the parents of current and potential students. But anyone interested in the future of higher education in America should take note.
Our colleges and universities shape the next generation of leaders and citizens, for better or worse. And the country's most elite schools will influence disproportionately who we become as a nation and a people in the future. What has happened to Bowdoin College should matter to all of us.
Imagine paying $225,000 or going into debt for such garbage.
A trifecta of corruption: government, the universities, business. The federal government makes irresponsible student loans. The universities respond by greedily inflating tuitions and fees while ignoring the traditional purposes of the university. Businesses demand bachelor's degrees for jobs high school graduates could do.
I was surprised, but pleased, to see that the late Lawrence Auster, traditionalist conservative, photo to the left, 1973, had a deep appreciation and a wide-ranging knowledge of Dylan's art. Born in 1949, Auster is generationally situated for that appreciation, and as late as '73 was still flying the '60s colors, if we can go by the photo, but age is at best only a necessary condition for digging Dylan. Auster's Jewishness may play a minor role, but the main thing is Auster's attunement to Dylan's particularism. See the quotation below. Herewith, some Dylan songs with commentary by Auster.
This Dylan song can seem amorphous and mystical in the negative sense, especially as it became a kind of countercultural anthem and meaningless through overuse. But the lyrics are coherent and profound, especially the first verse:
They say everything can be replaced They say every distance is not near But I remember every face Of every man who put me here.
The modern world tells us that everything is fungible, nothing is of real value, everything can and should be replaced—our spouse, our culture, our religion, our history, our sexual nature, our race, everything. It is the view of atomistic liberal man, forever creating himself out of his preferences, not dependent on any larger world of which he is a part. The singer is saying, No, this isn’t true. Things have real and particular values and they cannot be cast off and replaced by other things. And, though we seem to be distant, we are connected. I am connected to all the men, the creators and builders and poets and philosophers, and my own relatives and friends, who have come before me or influenced me, who created the world in which I live.
First off, some comments of mine on the video which accompanies the touched-up Blonde on Blonde track. The video is very cleverly constructed, providing a synopsis of milestones in Dylan's career. The first girl the guy with the acoustic guitar case is walking with is a stand-in for Suze Rotolo, the girl 'immortalized' on the Freewheelin' Bob Dylan album cover. But now we see the pair from the back instead of from the front. She is replaced by a second girl representing Joan Baez. (Dylan's affair with Baez helped destroy his relationship with Rotolo.) Then the guy gets into a car and emerges on the other side with an electric guitar case. This signifies Dylan's going electric in '65 at the Newport Folk Festival, a change which enraged the die-hard folkies and doctrinaire leftists who thought they owned Dylan as a mouthpiece for their views. A quick shot of a newpaper in a trash can with the headline "Dylan Goes Electric" appears just in case you missed the subtlety of the auto entry-exit sequence. After that we see a downed motorcycle representing Dylan's motorcycle accident, an event that brings to a close the existentialist-absurdist-surrealist phase of the mid-60s trilogy, Bringing It All Back Home, Highway 61 Revisited, and Blonde on Blonde. After the accident Dylan is further from the mind and closer to the earth. Dylan the psychedelically deracinated returns to his roots in the Bible and Americana with John Wesley Harding. The girl in the brass bed is an allusion to "Lay Lady Lay" ("lay across my big brass bed") from the Nashville Skyline album. Dylan then colaesces with the man in black (Johnny Cash), and steps over and through the detritus of what remains the hippy-trippy 60's and into the disco era, his Christian period, marked by the 1979 Slow Train Coming and a couple of subsequent albums, his marriage to a black back-up singer, and on into the later phases of the life of this protean bard on never-ending tour.
By the way, that’s the first time I’ve seen “judge” rhymed with “grudge” since Bob Dylan’s “Most Likely You Go Your Way (And I’ll Go Mine),” from Blonde on Blonde. Here’s the recording.
Dylan’s lyric (not for the first time) is pretty appropriate to our situation:
Well the judge He holds a grudge He’s gonna call on you. But he’s badly built And he walks on stilts Watch out he don’t fall on you.
There is now on the U.S. Supreme Court an intellectually sub-par Puerto Rican woman whose entire career has been essentially founded on a grudge against whites, a judge who makes her pro-Hispanic, anti-white agenda an explicit element in her judging. “The judge, she holds a grudge.”
Sotomayor is not the first of that kind, however. Another Supreme Court sub-competent, Thurgood Marshall, openly stated to one of his colleagues that the philosophy behind his judging was that “It’s our [blacks’] turn now.”
Thinking about the murder of motivational speaker and “positive, loving energy” guru Jeff Locker in East Harlem this week, where he had been pursuing an assignation with a young lady not his wife but got himself strangled and stabbed to death in his car by the damsel and her two male accomplices instead, I realized that this is yet another contemporary event that Bob Dylan has, in a manner of speaking, got covered. Here is the recording and below are the lyrics of Dylan’s 1964 song, “Spanish Harlem Incident,” where the singer, with his “pale face,” seeks liberating love from an exotic dark skinned woman, and is “surrounded” and “slayed” by her. The song reflects back ironically on the Jeff Locker case, presenting the more poetical side of the desires that, on a much coarser and stupider level, led Locker to his horrible death. By quoting it, I’m not making light of murder, readers know how seriously I take murder. But when a man gets himself killed through such an accumulation of sin and gross folly, a man, moreover, whose New Agey belief in positive energy and transformative love apparently left him unable to see the obvious dangers he had put himself in, there is, unavoidably, a humorous aspect to it.
SPANISH HARLEM INCIDENT
Gypsy gal, the hands of Harlem Cannot hold you to its heat. Your temperature is too hot for taming, Your flaming feet are burning up the street. I am homeless, come and take me To the reach of your rattling drums. Let me know, babe, all about my fortune Down along my restless palms.
Gypsy gal, you’ve got me swallowed. I have fallen far beneath Your pearly eyes, so fast and slashing, And your flashing diamond teeth. The night is pitch black, come and make my Pale face fit into place, oh, please! Let me know, babe, I’m nearly drowning, If it’s you my lifelines trace.
I’ve been wonderin’ all about me Ever since I seen you there. On the cliffs of your wildcat charms I’m riding, I know I’m ‘round you but I don’t know where. You have slayed me, you have made me, I got to laugh halfways off my heels. I got to know, babe, ah, when you surround me, So I can know if I am really real.
Every one of us comes into the world endowed with a material and cultural inheritance that we have not earned and can never justify. There are no "takers" and "makers" in our society. All of the takers are makers, and all of the makers are takers. And quite often those who start out with, or end up with, the most stuff have worked considerably less industriously than those who start out and end up with the least.
It is this fact that constitutes the real justification for Marx's Critique of the Gotha Program slogan: "From each according to his ability; to each according to his need."
The first sentence expresses a conjunction of two claims. The first is perfectly obvious. I did not earn my good eyesight or any of the material and cultural benefits that accrued to me upon birth. The same is true of all of us. The second claim, however, is not obvious. The claim that I can never "justify" unearned benefits presupposes that they need justification. It is not at all clear that unearned benefits need justification, or even what 'justification' in this context means. It is true that I didn't do anything to deserve my good eyesight, my intelligence, my being born in Southern California, etc. But I have a right to my natural and cultural endowments despite my not having earned them. It is my right to my two eyes that makes it wrong for the state to take one of my eyes and 'redistribute' it to a sightless person.
Wolff's first sentence, being a conjunction of a truth and what is arguably a falsehood is itself arguably a falsehood. However his argument proceeds, it will be arguably unsound.
As for the second and third sentences, it is trivially true that all takers are makers, and vice versa. Charles Manson is a maker and Bill Gates is a taker. But no substantive juice can be squeezed from a trivial truth such as this. In particular, one cannot validly infer from it the socialist "From each according to his ability; to each according to his need."
Nor can the utility of the taker-maker distinction be impugned by hammering on the trivial truth. To put it mildly, Bill Gates and Steve Jobs are much more makers than takers, whereas Manson is much more a taker than a maker.
Wolff is essentially just reiterating the Obama "You didn't build that!" riff, to which I respond:
1. It is true that we have all been helped by others and that no one's success is wholly a matter of his own effort. "No man is an island." No one pulls himself up by his own bootstraps. But of course no conservative denies this. Not even libertarians deny it. What Obama is doing is setting up a straw man that he can easily knock down. He imputes a ridiculous view to the conservative/libertarian and then makes the obvious point that the ridiculous view is ridiculous.Wolff is doing the same thing.
2. Not everyone is lucky enough to have great teachers, but most of us have had some good teachers along the way. Sure. But there is no necessary connection to Big Government. I went to private schools: elementary, high school, college, and graduate school. And my teaching jobs were all at private schools. Obama falsely assumes that only government can provide education. That is not only a false assumption but a mendacious one as well. Obama is certainly aware that there are alternatives to public education such as home-schooling and private schools. There is also autodidacticism: Eric Hoffer, the 'longshoreman philosopher,' didn't even go to elementary school. A relative taught him to read when he was very young but beyond that he is totally self-taught. Of course, he is a rare exception.
There is also the question whether the federal government has any legitimate role to play in education even if one grants (as I do) that state and local governments have a role to play. It is simply nonsense, though in keeping with his Big Government agenda, for Obama to suggest that we need the federal government to provide education. It is also important to point out that the federal Department of Education, first set up in the '60s, has presided over a dramatic decline in the quality of education in the U. S. But that is a huge separate topic.
3. With respect to roads and bridges and infrastructure generally, it is ridiculous to suggest that these products of collective effort are all due to the federal government or even to state and local government. Obama is confusing the products of collective effort with the products of government effort. It is a silly non sequitur to think that because I cannot do something by myself that I need government to help me do it. One can work with others without the intrusion of government. He is also confusing infrastructure with public infrastructure. The first is a genus, the second a species thereof.
4. How did the Internet begin? This from a libertarian site: "The internet indeed began as a typical government program, the ARPANET, designed to share mainframe computing power and to establish a secure military communications network." So the role of the federal government in the genesis of the Internet cannot be denied.
But what do we mean by 'Internet'? Those huge interconnected mainframes? That is the main chunk of Internet infrastructure. But don't forget the peripherals. For the blogger to use that infrastructure he first of all needs a personal computer (PC). Did Big Government provides us with PCs? No. It was guys like Jobs and Wozniak tinkering in the garage. It was private companies like IBM. And let's not forget that it was in the USA and not in Red China or the Soviet Union or North Korea that PCs were developed. Would Jobs and Wozniak and Gates have been motivated to do their hard creative work in a state without a free economy? Did any commie state provide its citizens with PCs? No, but it did provide them with crappy cars like the Trabant and the Yugo. Germans are great engineers. But Communism so hobbled East Germany that the Trabant was the result.
How do you hook up the PC to the Internet? Via the phone line. (Telephony, by the way, was not developed by the government. Remember Alexander Graham Bell and his associates?) To convert digital information into analog information transmissible via phone lines and back again you need a modulator-demodulator, a modem. Who gave us the modem? Government functionaries? Al Gore? Was Obama the mama of the modem? Nope. Dennis C. Hayes invented the PC modem in 1977. In the private sector.
Back in the day we operated from the C prompt using DOS commands. That was before the GUI: graphical user interface. Who invented that? Credit goes to a number of people working for Xerox, Apple, and Microsoft. All in the private sector.
And then there is Hyper Text Markup Language (HTML). Who invented that and with it the World Wide Web (WWW)? Tim Berners-Lee in the private sector. The WWW is not the same as the Internet. The WWW is a huge collection of interconnected hypertext documents accessible via the Internet. The government did not give us the WWW.
Returning now to the blog that I built. I built the blog, but I didn't build the Typepad platform that hosts the blog. Did Al Bore or any other government functionary give us Typepad or Blogger? No. That too is in the private sector.
And then there are the search engines. Did the government give us Google?
Beloved of cyberpunks and Internet infidels, the 'One God Further' meme invites generalization. Although it is not an argument but an assertion, the Dawkins attribution suggests an argument. The argument it suggests to me is the following:
1. All gods are on a par with respect to credibility.
2. All of us find most gods incredible.
Therefore
3. Consistency demands of us that we make a clean sweep and reject all gods, including the Judeo-Christian god.
The implict claim is that believers in the Judeo-Christian god refuse to apply their principle of god-rejection across the board, but instead make an irrational exception in the case of their god.
Suppose we generalize the argument and see what happens:
1G. All Xs are on a par with respect to credibility.
2G. All of us find most Xs incredible.
Therefore
3G. Consistency demands of us that we make a clean sweep and reject all Xs.
Now hear the speech of an anti-philosopher addressed to philosophers:
We reject all the philosophical theories you do, but we take it a step further by rejecting your pet theories as well. We reject all philosophical theories. So we do exactly what you do except that we do it consistently, applying the principle of philosopheme-rejection across the board. We make a clean sweep whereas you irrationally and inconsistently make an exception in favor of your pet theories.
And then there is the speech of the anti-idealist:
We reject all the ideals you do, but we take it a step further by rejecting your pet ideals as well. We reject all ideals. You distinguish between true and false ideals and reject those you take to be false such as the ideals of National Socialism. You are not consistent. You ought to make a clean sweep and reject all ideals.
Further examples of the argument schema can be provided, but you get the drift. The history of science is littered with hypotheses that didn't pan out. But of course it would be irrational to infer that one ought not propose hypotheses. Same with ideals. There are no doubt false ideals. But it doesn't follow that there are no true ideals. And the same goes for philosophical theories.
So if Dawkin's puerile meme is intended as a truncated argument, it is unsound. But if is a bare assertion, then it is true but uninteresting.
The liberal noise about gun control has begun to abate, and we can be thankful that all the foolish and willfully ignorant hyperventilation has come to nought, except for having driven up sales of guns and ammo. As a fitting coda to all the sound and fury, I recommend this piece by Larry Correia. It is one of the best things I have read on the topic. I ran it past a competitive shooter and firearms instructor I know and he awarded it his imprimatur and nihil obstat.
In an interview aired over the weekend, Rep. Matt J. Salmon (R-Ariz.) told a local news station that his son’s homosexuality has not led him to change his position on gay marriage.
“I don’t support the gay marriage,” the congressman said. But Salmon emphasized that he loved and respected his son and did not consider homosexuality a choice.
“My son is by far one of the most important people in my life. I love him more than I can say,” an emotional Salmon told 3TV. “It doesn’t mean that I don’t have respect, it doesn’t mean that I don’t sympathize with some of the issues. It just means I haven’t evolved to that stage.”
This is nauseating. First of all, parents naturally love their children, so there is no need to gush like a liberal over how much you love your son. Thank you for 'sharing,' congressman, but politics is about governance and problem-solving , not about squishy, bien-pensant feel-goodism.
And then Salmon tells us that he hasn't "evolved to the stage" of accepting same-sex marriage. In other words, he is apologizing for being a conservative Neanderthal stuck at a lower level of evolutionary development, and hinting at the possibility of his 'evolving' beyond this retarded stage.
With all due respect, congressman, you are a joke. Man up, take your testosterone, and learn how to ARGUE the conservative case on marriage. That means: no Bible-thumping and no bare assertions. And no more gushing about how much you love your son.
Imagine a German restaurant so named. "Best blood sausage in the East Valley!" Or MOM's Diner of Mesa. "Fine Aryan cuisine served up right by members of the militia of Montana." Would you be offended? I just made up those examples.
But this is a real example: La Raza Steak and Ribs, a Mexican joint in Apache Junction, Arizona. When I mentioned this to a friend, he replied, "That would be like naming a German restaurant Die Rasse, The Race."
The theological virtues are three: faith, hope, and charity. The scientistic virtues are two: faith and hope. The scientistic types, pinning their hopes on future science, are full of faith in things unseen, things that are incomprehensible now but will, they hope, become comprehensible in the fullness of time. They thirst less for justice and righteousness than for the final slaying of the dragon of the Hard Problem that stands between them and the paradise of naturalism. (Of course they fool themselves in thinking that the problem of qualia is the only hard problem in the philosophy of mind.)
What is strange here is the quasi-religious talk of "pinning hopes on future science" as if — quite absurdly — knowing more and more about the meat within our skulls will finally resolve the outstanding questions in the philosophy of mind. And what, pray tell, does science have to do with hope? To speak of hope in this context shows that one has abandoned science for scientism. There is also something exceedingly curious about hoping that one turn out to be just a material system, a bit of dust in the wind.
"I was so hoping to be proved to be nothing more than a clever land mammal slated for destruction in a few years, but, dammit all, there are reasons to think that we are more than animals and have a higher destiny. That sucks! Life would then have a meaning beyond the four 'F's: fighting, fleeing, feeding, and reproducing!"
Well, if you are 'Islamophobic,' then, given that a phobia is an irrational fear, you have an irrational fear of Islam or of certain Muslims. Is that really what you want to say? Do you really want to announce to the world that you are proud to have a phobia? I should think that fear of radical Islam and of those who promote radical Islam, whether Muslims or non-Muslim leftists, is entirely rational.
But I know what you mean. My suggestion is that you say what you mean.
'Islamophobic,' like 'homophobic,' is a coinage of liberals/leftists. It is their word. It is foolish for a conservative to use it. If you are a conservative, why are you talking like a liberal? Why are you allowing them to frame the debate in terms they have invented for their own advantage? Is that not foolish? You should insist on standard, ideologically-neutral language.
Compare 'social justice.' That is leftist code. Why then does Bill O'Reilly use it? Because, like too many conservatives, he is not good at properly articulating and properly defending conservative positions.
Here, via Reppert, who cleverly speaks of Rand's "Jack-hammering":
Ayn Rand was no fan of C.S. Lewis. She called the famous apologist an “abysmal bastard,” a “monstrosity,” a “cheap, awful, miserable, touchy, social-metaphysical mediocrity,” a “pickpocket of concepts,” and a “God-damn, beaten mystic.” (I suspect Lewis would have particularly relished the last of these.)
Liberals, whose love of political correctness gets the better of their intellects, typically object to the phrase 'illegal alien.' But why? Are these people not in our country illegally, as the result of breaking laws? And are they not aliens, people from another country?
"But you are labelling them!" Yes, of course. Label we must if we are not to lose our minds entirely. 'Feral cat' is a label. Do you propose that we not distinguish between feral and non-feral cats? Do you distinguish between the positive and the negative terminals on your car battery? You'd better! But 'positive terminal' and 'negative terminal' are labels.
Label we must. There is no getting around it if we are to think at all. There is a political outfit that calls itself 'No Labels.' But that too is a label. Those who eschew all labels label themselves 'idiots.'
Related to this is the injunction, 'Never generalize!' which is itself a generalization. Label we must and generalize we must. Making distinctions and labelling them, and constructing sound generalizations on their basis are activities essential to, thought not exhaustive of, the life of the intellect.
Liberals also object to 'illegal immigrant.' In fact, the AP has banned the phrase. But given that there are both legal and illegal immigrants, 'illegal immigrant' is a useful label. There is nothing derogatory about it. It is a descriptive term like 'hypertensive' or 'diabetic.'
One consideration adduced at the AP site is that actions are illegal, not persons. But suppose your doctor tells you that you are diabetic, and you protest, "Doc, not only are you labelling me, you are forgetting that diabetes is a medical condition and that no person is a medical condition." The good doctor would then have to explain that a diabetic is a person who has diabetes. Similarly, an illegal immigrant is one who is in the country illegally. There is the act of illegally crossing the border, but there is also the state of being here illegally.
Plain talk is an excellent antidote to liberal nonsense. When a liberal or a leftist misuses a word in an intellectually dishonest attempt at forwarding his agenda, a right-thinking person ought to protest. Whether you protest or not, you must not acquiesce in their pernicious misuse of language. Or, as I have said more than once in these pages,
If you are a conservative, don't talk like a liberal!
Bear in mind that many of the battles of the culture war are fought, won, and lost on linguistic ground. If we let our opponents destroy the common language in which alone reasonable debate can be conducted, then much more is lost than these particular debates. The liberal-left misuse of language is fueled by their determination to win politically at all costs and by any means, including linguistic hijacking.
"But how could I fail to be?" By not minding your being here now. The rocks on the trail are here now but they cannot attend to their being here now. They can't appreciate or appropriate or affirm their being here now.
As the existentialists rightly pointed out, to be for a human being is to be in a special mode: to be minding, if you will. In Heideggerian jargon, to be for a human being is to be the Da of Sein; it is to be the Lichtung in which the rest of what is is gelichtet and made manifest.
Appreciate what you have while you have it. An actual shack is better than a remembered or merely imagined or expected or merely possible palace. Do not allow the present and actual good to suffer diminution by comparison to the modally and temporally and spatially elsewhere.
This is it. This is your life. Right here and right now. If it is good, appreciate it. If it needs improving, act right here and right now to improve it, but without failing to appreciate the good that is here and now yours.
For the actualist, the actual alone exists: the unactual, whether merely possible or impossible, does not exist. The actualist is not pushing platitudes: he is not telling us that the actual alone is actual or that the merely possible is not actual. 'Merely possible' just means 'possible but not actual.' The actualist is saying something non-platitudinous, something that may be reasonably controverted, namely, that only the actual exists: the merely possible and the impossible do not exist.
Analogously for the presentist. For the presentist, the (temporally) present alone exists: the nonpresent, whether past or future, does not exist. The presentist is not pushing the platitude that the past is no longer. He is saying something stronger: the past is not at all.
For the actualist, then, the merely possible does not exist. There just is no such item as the merely possible fat man in my doorway. Nevertheless, it is true, actually true, that there might have been a fat man in my doorway. (My neighbor Ted from across the street is a corpulent fellow; surely he might have come over to pay me a visit. 'Might' as lately tokened is not to be read epistemically.) The just-mentioned truth cannot 'hang in the air'; it must be grounded in some reality. To put it another way, the merely possible — whether a merely possible individual or a merely possible state of affairs — has a 'reality' that we need somehow to accommodate. The merely possible is not nothing. That is a datum, a Moorean fact.
Similarly, it is true now that I hiked yesterday, even if presentism is true and the past does not exist. So there has to be some 'reality' to the past, and we need to find a way to accommodate it. Yesterday's gone, as Chad and Jeremy told us back in '64. Gone but not forgotten: veridically remembered (in part) hence not a mere nothing. That too is a datum.
The data I have just reviewed are expressed in the following two parallel aporetic tetrads, the first modal, the second temporal.
Modal Tetrad
1. The merely possible is not actual. 2. The merely possible is not nothing. 3. To exist = to be actual. 4. To exist = not to be nothing.
Temporal Tetrad
1t. The merely past is not present. 2t. The merely past is not nothing. 3t. To exist = to be present. 4. To exist = not to be nothing.
Each tetrad has limbs that are jointly inconsistent but individually plausible. Philosophical problems arise when plausibilities come into logical conflict. The tetrads motivate ersatzism since the first can be solved by adopting actualist ersatzism (also known simply as actualism) and the second by adopting presentist ersatzism. (Note that one could be a presentist without being an ersatzer.)
The ersatzer solution is to deny the first limb of each tetrad by introducing substitute items that 'go proxy' for the items which, on actualism and presentism, do not exist. These substitute items must of course exist while satisfying the strictures of actualism and presentism, respectively. The substitute items must actually exist and presently exist, respectively. So how does it work?
The actualist maintains, most plausibly, that everything is actual. But the merely possible must be accommodated: it is not nothing. The merely possible can be accommodated by introducing actually existent abstract states of affairs and abstract properties. Merely possible concrete states of affairs are actual abstract states of affairs that do not obtain. Merely possible concrete individuals are abstract properties that are not instantiated. Suppose there are n cats. There might have been n +1. The possibility of there being in concrete reality n + 1 cats is an abstract state of affairs that does not obtain, but might have obtained. Suppose you believe that before Socrates came into existence there was the de re possibility that Socrates, that very individual, come into existence. Then, if you are an actualist, you could accommodate the reality of this possibility by identifying the de re possibility of Socrates with an actually existent haecceity property, Socrateity. The actual existence in concrete reality of Socrates would then be the being-instantiated of this haecceity property.
Possible worlds can be accommodated by identifying them with maximal abstract states of affairs or maximal abstract propositions. Some identify worlds with maximally consistent abstract sets, but this proposal faces, I believe, Cantorian difficulties. The main idea, however, is that possible worlds for the actualist ersatzer are maximal abstract objects. Now one of the possible worlds is of course the actual world. It follows immediately that the actual world must not be confused with the concrete universe. It may sound strange, but for the actualist ersatzer, the actual world is an abstract object, a maximal proposition.
The actualist, then, rejects (1) and replaces it with
1*. A merely possible concrete item is an actual abstract object that possibly obtains or possibly is instantiated or possibly is true.
The presentist ersatzer does something similar with (1t). He replaces it with
1t*. A merely past concrete item is a temporally present abstract object that did obtain or was instantiated or was true or had a member.
An Argument Against Actualist Ersatzism
Let's examine the view that possible worlds are maximal abstract propositions. If so, the actual world is the true maximal proposition, and actuality is truth. Given that there is a plurality of worlds, whichever world is actual is contingently actual. So our world, call it 'Charley,' being the one and only (absolutely) actual world, is contingently actual, i.e., contingently true. Contingent affirmative truths, however, need truth-makers. So Charley needs a truth-maker. The truth-maker of Charley is the concrete universe as we know it and love it. Since actuality is truth, the concrete universe is not and cannot be actual.
So the concrete universe exists but is not actual! But this contradicts (3) above, according to which existence is actuality. The actualist ersatzer is committed to all of the following, but they cannot all be true:
5. Actuality is truth. 6. Truth is a property of propositions, not of concreta or merelogical sums of concreta. 7. The concrete universe is a concretum or a sum of concreta. 8. Everything that exists is actual: there are no mere possibilia or impossibilia. 9. The concrete universe exists.
This is an inconsistent pentad because any four of the limbs, taken together, entails the negation of the remaining one. For example, the conjunction of the first four limbs entails the negation of (9).
Curiously, in attempting to solve the modal tetrad, the actualist embraces an inconsistent pentad. Not good!
An Argument Against Presentist Ersatzism
A parallel inconsistent pentad is easily constructed. The target here is the view that times are maximal propositions.
5t. Temporal presentness is truth. 6. Truth is a property of propositions, not of concreta or merelogical sums of concreta. 7. The concrete universe is a concretum or a sum of concreta. 8t. Everything that exists is present: there are no merely past or merely future items. 9. The concrete universe exists.
One sort of presentist erstazer is committed to all five propositions, but they obviously cannot all be true.
