17 Oct 2016

Nolt (15.2) Logics, ‘Multivalued Logics,’ summary

 

by Corry Shores

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[The following is summary. All boldface in quotations are in the original unless otherwise noted. Bracketed commentary is my own. As proofreading is incomplete, you will find typos and other districting errors. I apologize in advance.]

 

 

 

Summary of

 

John Nolt

 

Logics

 

Part 5: Nonclassical Logics

 

Chapter 15: Mildly Nonclassical Logics

 

15.2 Multivalued Logics

 

 

 

 

Brief summary:

There are a number of reasons to be dissatisfied with the bivalence of classical logic, that is, with the limitation to just two values, true (T) and false (F). Among these reasons are: 1) some sentences are unintelligible and would thus seem to be neither T nor F, 2) some sentences have terms that fail to refer to an object, which might make us want to say they are neither T nor F, 3) semantic paradoxes, such as the liar’s paradox, would seem to have neither a T nor a F value, 4) there are metaphysical issues that could compel us to consider certain situations as being neither T nor F, as for example when making statements now about an unknowable future, 5) certain practical concerns, as for example in computer database creation, where designating certain formulas as neither T nor F is more useful, and 6) the vagueness of situations can make clear-cut propositions about their real status difficult on account of ambiguities, and hence we would not want such statements to be entirely T or F. Thus we have cause for devising logics with three or more values. Three such multivalued semantics are Bochvar’s, Kleene’s, and Łukasiewicz’s. In all three, a third value, namely indeterminate or ‘I’, is added, but how propositions containing indeterminate values are evaluated varies in each system.

Truth Tables for Bochvar’s Three-Valued Semantics

15.2.a

15.2.b

(Nolt 408)

 

Truth Tables for Kleene’s Three-Valued Semantics

15.2.G

15.2.h

(Nolt 412)

 

Truth Tables for Łukasiewicz’s Three-Valued Semantics

15.2.i

15.2.j

(Nolt 413)

 

Each will make certain classical tautologies valid or invalid, depending on how they evaluate in each semantic. And each one in some way may make certain counter-intuitive tautologies in classical logic become invalid, and certain intuitive classical tautologies become invalid. In each semantics, an operator for ‘it is true that’, symbolized T, may be used for establishing tautologies, since it converts values to just T or F. (Withiout this operator, classical tautologies in these three-valued semantics can be valued as indeterminate. Thus not all valuations would make it true, and hence they would no longer be tautologous). Its truth table is the following:

15.2f

(Nolt 411)

 

 

 

Summary

 

So far in this book (and as announced in section 3.1), we have only considered the two truth values, T and F, and we also assumed “that each statement had exactly one of these truth values in every possible situation” (Nolt 406). Nolt now says that “there are reasons not to be satisfied with it” (406). He gives as one sort of case grammatically well formed sentences that “seem to have no intelligible meaning” (406). He offers as an example, “Development digests incredulity” (406). It is not clear what it means. Suppose we simply conclude that it is false. But that means “Development does not digest incredulity” would have to be true. But since it is not more intelligible that the non-negated form, we seem to have the same reason to say that it also should be false. [Nolt’s next ideas seem to be the following. Since the sentences unintelligibility makes it impossible to determine its truth value, we can say that it is a sentence but also that it is one whose value is neither true nor false. Or, we can go further and say that it is not even a sentence and thus truth and falsity (or its lack of them both) is not even a relevant issue. Let me quote:]

We might, then, decide to rule them both out of court; they both, we might conclude, are neither true nor false. Against this conclusion, some have objected that since neither sentence is really intelligible, neither makes a statement, and where no statement is made there is nothing that can be either true or false. The question of truth or falsity simply does not arise. On this view, unintelligible sentences do not challenge the principle of bivalence because that principle applies only to statements.

(406)

 

[So one situation where bivalence is problematic is with sentences that are unintelligible.] Another situation where bivalence is problematic are cases of reference failure [where the sentence is intelligible but also where certain terms in it do not refer to something, and thus the conditions for determining its truth value are lacking] (Nolt 406). Nolt offers as an example the following sentence: “The Easter Bunny is not a vegetarian”. We might be inclined to deem the sentence as not true, because the Easter Bunny does not exist (406). If we deem it not true, then we would conclude it is false, in a bivalent system. [So now, “The Easter Bunny is a vegetarian” is false, and thus in a bivalent system, “The Easter Bunny is a not a vegetarian” would be true.] But then, Nolt asks, would it be true that the Easter Bunny is a carnivore? As we can see, when a subject that is being predicated does not refer to some object, it would seem that the sentence can be neither true nor false.

The problem, of course, is that since the term ‘The Easter Bunny’ does not pick out an object of which we may predicate either vegetarianism or nonvegetarianism, it seems misleading to think of these sentences as either true or false. We might reasonably conclude, then, that because of the reference failure they are neither. Notice that here it is less plausible to argue that no statement has been made. We understand perfectly well what it means to say that the Easter Bunny is a vegetarian. But what is asserted seems not to be either true or false.

(406)

 

Another case that challenges bivalence are the semantic paradoxes, and in fact they present “even stronger arguments against the principle of bivalence” (407). He has us consider a sentence called “S” which says:

Sentence S is false.

(407)

Nolt says that with this sentence,

we can actually offer a metalinguistic proof that it is neither true nor false. For suppose for reductio that it is true. Then what it says (that it is false) is correct, and so it is false. It is, then, on this supposition both true and false, which contradicts the principle of bivalence. Suppose, on the other hand, that it is false. Then, since it says of itself that it is false, it is true. Hence once again it is both true and false, in contradiction to the principle of bivalence. Hence, from the principle of bivalence itself, we derive by reductio both the conclusion that this sentence is not true and the conclusion that it is not false. It is, then, certainly not bivalent.

(407)

 

[Nolt will now have us consider another sort of logical situation that challenges bivalence. For this, we should first recall the model of time that we discussed in section 13.2.1. Here, time was nondeterministic, but statements about the future could still be true in the present, if in fact they are going to be true in the future. Another view argues that were this so, it is not really an nondeterministic system. To be such, contingent statements about the future should be neither true nor false until their value is determined at the relevant future moment. This view was put forth by Jan Łukasiewicz. Were one to take up this position, one could thus object to bivalence for metaphysical reasons.]

One might also reject bivalence on metaphysical grounds. Jan Łukasiewicz, who constructed the first multivalued semantics early in the twentieth century, held that contingent statements about the future do not become true until made true by events. Suppose, for example, that a year from now you decide to write a novel. Still it is not true now that a year from now you will decide to write a novel; the most that is true now is that it is possible that you will and possible that you won't. Only when you actually do decide a year hence does it become true that a year earlier you were going to decide to write a novel a year hence. Obviously, Łukasiewicz’s conception of time is different from that presented in Section 13.2, where we modeled a nondeterministic time in which contingent statements about the future may be true at present. Łukasiewicz assumed that the present truth of contingent statements about the future implies determinism. In any case, the idea that the truth of a contingent statement does not “happen” until a specific moment in time, whether right or not, is of logical interest. It implies that many statements about the future are neither true nor false now so that there is some third semantic status, which Łukasiewicz called ‘possible’ or ‘indeterminate’, in addition to truth and falsity.

(407, boldface mine)

 

[The reasons for rejecting bivalence so far are unintelligible sentences, reference failure, semantic paradoxes, and metaphysical issues like the indeterminacy of presently made statements about the unknowable future.] The next reason Nolt gives for rejecting bivalence is that particular statements would for certain practical reasons be best considered as having an unknown truth value in computer databases. [The idea seems to be that the database will function better, or that the programming can be more efficient or effective, were certain statements considered neither true nor false, even if in actual reality they are one of the two.]

There may also be more mundane, practical grounds for rejecting bivalence. The designers of a computer database of propositions, for example, might want to list some propositions as true, some as false, and others as unknown. There is, of course, no metaphysical basis for the third value in this case. The propositions listed as unknown may all in fact be true or false. But in practice the inferential routines used with the database may work best if they embody a non-bivalent logic.

(407)

 

The final motivation for rejecting bivalence that Nolt offers are cases of vagueness, where truth is perhaps better understood as having different degrees. Nolt gives the example of the sentence “This is a car” in reference to a midsize sedan. This is entirely true. But if we said, “This is a car” in reference to an eighteen-wheeler, then it would be entirely false. Yet, what if we said this in reference to a van?

Many people feel that such assertions are “sort of true, but not exactly true.” Since, like ‘car’, virtually all words are somewhat vague, for virtually all statements there are borderline situations in which we are hesitant to say that the statement is either true or false. But the notion that truth comes in degrees leads beyond consideration of a mere third alternative to truth and falsity into the realm of infinite valued and fuzzy logics ( see Section 16.1).

 

[So we have the following reasons to consider an alternative to bivalent logic:

1) unintelligible sentences,

2) reference failure,

3) semantic paradoxes,

4) metaphysical issues (like the indeterminacy of presently made statements about the unknowable future)

5) practical concerns (as for example in computer database creation)

6) vagueness

] On account of these issues, we might want to consider that perhaps there exists, or at least that it would be useful to incorporate, a third truth value in addition to truth and falsity (Nolt 408). Nolt for now will posit just one such value, the indeterminate, notated as “I” (Nolt 408). But as we might imagine, we will need to revise our standard truth tables to accommodate the properties of this value. When we assign truth values to sentences, we can now assign T, F, or I. Yet, there is not just one way to assign values. We can at least say that when formulas that are “governed by the operators” and also that have components that are all either true or false, then they will take their usual truth values on the whole (408). But we still need to determine what to do when complex sentences have at least one component with the value I. Nolt says there are two general policies for these cases (408), [namely,  that even one internal instance of I should make the whole sentence I, or instead such a sentence (with one instance of I) could have the value T or F, depending on how the semantics is constructed.]

Two general policies suggest themselves:

1. Indeterminacy of the part should infect the whole so that, if a complex formula has an indeterminate component, then the formula as a whole should be indeterminate.

2. If the truth value of the whole is determined on a classical truth table by the truth or falsity of some components, even if other components are indeterminate, then the whole formula should have the value so determined.

(Nolt 408)

Nolt illustrates the difference in how these policies would work by having us consider a disjunction ‘P∨Q’, where ‘P’ has the value T and ‘Q’ has the value I. We now wonder, what is the value of the entire disjunction? The first policy would say that it is I, because part of it is I. However, the second policy would note that even though one term is indeterminate, it still fulfills the requirements for a true disjunction in the classical truth table, because at least one disjunct is true (Nolt 408).

 

Nolt says it is “not obvious which of these policies is preferable,” and in fact “one may be preferable for some applications, the other for others” (Nolt 408). For this reason, Nolt will discuss both policies, and at the end of the section, he will consider yet a third policy (408).

 

In line with the first policy, Russian logician D.A. Bochvar, in the late 1930’s “proposed a three-valued semantics for propositional logic” where “the indeterminacy of a part infects the whole” (Nolt 408). Such a semantics is shown in these truth tables [taken from Nolt 408]:

15.2.a

15.2.b

(Nolt 408)

 

Nolt has us recall how in classical logic where there are only 2 values, there are 2n valuations, which would be 2n horizontal lines in the truth tables, for sentences containing n sentence letters (409). [So the first table above for negation, in a bivalent logic, would only have 2 horizontal rows, and the set of tables below it would have 4]. But since here we have three values, there are 3n valuations, and thus in the second set of tables above, there are 9 rows (409).

 

Nolt then shows how this additional complexity factors into the valuation rules in Bochvar’s logic. Here Nolt just gives the rules for negation and conjunction.

v(~Φ) = T iff v(Φ) = F

v(~Φ) = F iff v(Φ) = T

v(~Φ) = I iff v(Φ) = I

 

v(Φ&Ψ) = T iff v(Φ) = T and v(Φ) = T

v(Φ&Ψ) = F iff either v(Φ) = F and v(Ψ) = T, or v(Φ) = T and v(Ψ) = F, or v(Φ) = F and v(Ψ) = F.

v(Φ&Ψ) = I iff either v(Φ) = I or v(Ψ) = I, or both.

(Nolt 409)

Nolt then notes some of the “striking features” of this sort of logic. 1) all classically tautologous formulas are not tautologous in Bochvar’s semantics. We consider for example the tautology ‘P→P’. [Here, whether P is true or false, the formula will be true regardless.] But in Bochvar’s semantics, if P is I, then the formula is I. That means it is no longer true on all evaluations and is thus not tautologous. Nolt adds however that we can at least say of the classical tautologies that in Bochvar’s logic they are never false (Nolt 409).

 

If we wanted the classical tautologies to remain distinguished as such in Bochvar’s semantics, then we could define a tautology as “any formula which is not false on any line of its truth table – that is, which is either true or indeterminate on all lines” (409). [Nolt introduces a term here, designated. A truth value is designated if it counts towards a formula being tautologous.]

it comes down to a question of which truth values we shall accept as designated – that is, which values count toward tautologousness. If a statement must be true on all lines of its truth table to count as a tautology, then T is the only designated value. If a statement need merely be either true or indeterminate on all valuations, then both T and I are designated values. For Bochvar, only T was designated.

(409, boldface his)

 

Nolt turns now to the notion of validity, which also involves different options for how to define it. When there are just two values, T and F, then it does not matter which of the following definitions we use, as they will both suffice to identify the valid formulas.

a sequent is valid iff:

1) there is no valuation on which its premises are all true and its conclusion is untrue.

2) there is no valuation on which its premises are all true and its conclusion is false.

(409)

As Nolt explains,

Given bivalence, untruth and falsity are the same thing. In a multivalued logic, however, the difference between the two definitions is substantial, for there may | be valuations on which the premises are true and the conclusion is indeterminate.

(409-410, boldface mine)

[We should here consult Nolt’s definition of counterexample from earlier in the book: “A possible situation in which an argument’s premises are true and its conclusion is not true is called a counterexample to the argument. We may define validity more briefly simply by saying that a valid argument is one without a counterexample” (6, boldface his). Notice the wording of “its conclusion is not true). Thus using this definition, we would have a counterexample if the premises are true and the conclusion is indeterminate.] Nolt asks if we should consider instances where the premises are true and the conclusion indeterminate as counterexamples, and he replies:

If we think so, we will adopt the first definition of validity. If we think not, we will adopt the second. Bochvar adopted the first, and it is the one we shall use here. Indeed, we stipulate now that we shall for the purposes of this section (and particularly the exercise at the end) retain the wording of all the definitions of semantic concepts presented in Chapter 3.

(410)

 

Nolt then notes how Bochvar’s semantics can invalidate certain sequents “that at least some logicians have regarded as suspect” (410). He offers for example the “paradoxes of material implication” [but he does not explain why one might object to these arguments]:

Q ⊢ P → Q

~P ⊢ P → Q

[Nolt does not make the truth tables, so the ones I provide in the following may be incorrect.

15.2.c15.2d

As we can see, there are no horizontal lines where the premise is true but the conclusion not true. Now let us examine these sequents using Bochvar’s semantics.

15.2.f.15.2e

Here we can see that there is a line in each where the premise is true but the conclusion is not true. Thus in this semantics they are not valid arguments.]

Q ⊢ P → Q

~P ⊢ P → Q

though valid in classical logic, are on Bochvar's semantics invalid. In the first case, the counterexample is the valuation on which ‘Q’ is true and ‘P’ indeterminate, which makes the premise true and the conclusion indeterminate (hence untrue). In the second, the counterexample is the valuation on which ‘P’ is false and ‘Q’ indeterminate.

(Nolt 410)

[Nolt then turns to a metatheorem, which covers cases like these. The metatheorem says that a sequent is invalid if it introduces a sentence letter not found in the argument. The proof seems to do the following. We consider a sequence of premises that is consistent, and a conclusion that contains a sentence letter not found in the premises. We next assume that there is some valuation that makes all premises true. Next, we consider another valuation. Like the first, it makes all the premises true. But in addition, it makes all the sentence letters of the conclusion not found in the premises have the value I. This of course will do nothing to change the fact that all the premises are true. It will only make the conclusion I, since even one instance of an I value will “contaminate” the formula or formulas of the conclusion. Thus we would have a valuation that makes the premises true and the conclusion not true. Hence furthermore, when there is a sentence letter in the conclusion not found in the premises, the argument will be invalid in Bochvar’s semantics.]

METATHEOREM: Let Φ1, ..., Φn ⊢ Ψ be a sequent of ordinary propositional logic (as defined by the formation rules of Chapter 2). Then on Bochvar's semantics, if {Φ1, ..., Φn} is consistent and Ψ contains a sentence letter not found in Φ1, ..., Φn then that sequent is invalid.

PROOF: Suppose that {Φ1, ..., Φn} is consistent and Ψ contains a sentence letter not found in Φ1, ..., Φn Since {Φ1, ..., Φn} is consistent, there is some Bochvar valuation v of Φ1, ..., Φn that makes each of these formulas true. But now consider the valuation v′, which is just like v except that in addition it assigns the value I to each of the sentence letters that appear in Ψ but not in Φ1, ..., Φn. v′ makes Φ1, ..., Φn true but Ψ indeterminate, and so v′ is a counterexample, which proves the sequent invalid.

Therefore, if {Φ1, ..., Φn} is consistent and Ψ contains a sentence letter not found in Φ1, ..., Φn, then that sequent is invalid. QED

(Nolt 410)

 

Nolt then notes a complication. In the metatheorem he specified that the formulas must be those of “ordinary propositional logic” (410). He explains, “The reason for this qualification is that Bochvar added a novel operator to his logic, and the metatheorem does not apply to formulas containing this novel operator” (Nolt 410).

 

The operator means something like, “it is true that”, and Nolt will symbolize it as ‘T’, following Susan Haack (citing: Philosophy of Logics. Cambridge: Cambridge University Press, 1978, p. 207.) T is a monadic operator like negation. We need first to fashion a formation rule to allow for its inclusion in our language:

If Φ is a formula, so is TΦ.

(Nolt 411)

And Nolt shows the truth table for this as:

15.2f

(Nolt 411)

We notice, then, that only if a formula Φ is true then is it true that Φ. And thus “if Φ is false or indeterminate, then it is not true that Φ” (411).

 

[So as we can see from the table, whenever a formula has the T operator, its value can only be either T or F, and thus it is bivalent. So by using the T operator, we can now formulate tautologies in Bochvar’s semantics. (It seems, however, that the formulation expressing the law of excluded middle is not tautologous).]

This “truth operator” gives Bochvar’s logic a new twist, for any formula of which it is the main operator is bivalent. And though, as we saw above, Bochvar’s logic contains no tautologies among the formulas of ordinary propositional logic, it does have tautologies. These, however, are all formulas containing the truth operator. Here are some examples:

TP → TP

TP ∨ ~TP

T(P ∨ ~P) ∨ (~TP & ~T~P)

Notice, by contrast, that ‘TP ∨ T~P’ is not tautologous, for it is false when ‘P’ is indeterminate.

(Nolt 411)

 

Nolt explains that it was Bochvar’s hope that his T operator would resolve the semantic paradoxes [like the liar paradox] (Nolt 411). Above we called the following sentence S:

Sentence S is false.

(Nolt 411)

We had reason to think that it was neither true nor false. With Bochvar’s semantics, we can designate it as I, which means that TS would be F. [I am not certain, but it seems that this avoids the paradox for the following reason. As we know, we cannot simply designate S as true or false, because this leads to a contradiction. I do not know however what it means if we simply say that S is I, without also adding the T operator. I am just guessing, but perhaps the problem is the following. We are now saying that S is I, but S says of itself that it is false. Since what it says of itself is not what it is (as it says it is false but it was designated as I), that makes S false. But we said at first it was I, hence the contradiction. At any rate, the idea is that TS eliminates the problem, when S is I, because it makes TS simply be false in a non-problematic way. There is no paradox for TS, because TS means, ‘it is true that S is false’. The truth table tells us that when S is I, then TS is false. This means that ‘it is not true that S is false’ is true. Here there is no contradiction, because in fact it is not true that S is false, as it is I and not false. But I am just guessing at the reasoning here, so please consult the quoted text that follows after the next summarization.]

 

But, there is still a problem with this semantic paradox. Suppose we fashion the formula U:

Sentence U is untrue.

(411)

It cannot be true, because then it says of itself that it is untrue, which is a contradiction. [Let us first consider the difference between untrue and false in this three-valued system. To be false means to be neither true nor I. To be untrue means to be either false or I.] [The next step here is to suppose that it is either false or indeterminate. I am not sure if we also add the T operator. First let us consider it without that operator. Suppose we say that this sentence is false. That means it is also not-true and thus untrue. However, it says of itself that it is untrue, and so it would be true as well (because what it says is what is the case). So if we say it is false, it leads to a contradiction. Suppose instead its value is I. That means again it is untrue and thus (given what is says) is also true. Hence if we designate U as I, then we obtain a contradiction. Let us further consider the T operator. Suppose U is true. The formula TU, which means, ‘It is true that Sentence U is untrue’, would be true according to the truth table for T. But it says of itself that it is untrue, hence a contradiction. Suppose now that U is false. That makes TU, which means, ‘It is true that Sentence U is untrue’ be false according to the truth tables. But that would mean ‘It is not true that sentence U is untrue’ is true. And if U is not untrue, it would have to be either true or I. But we first designated U as false, so we have a contradiction. So suppose instead we designate U as I. That means, TU, which again would read ‘It is true that sentence U is untrue’ is false, according to the truth tables. But that means ‘It is not true that sentence U is untrue’ is true. And if U is not untrue, it cannot be I or false and thus must be true. However, we originally designated U as I and thus as not being true. (I had trouble following the reasoning in this section, so please consult the quotation to follow):]

Bochvar hoped that his new semantics would solve the problem of semantic paradox. Consider, for example, the semantically paradoxical sentence that we have called S:

Sentence S is false.

We argued above that S is neither true nor false. But if we adopt Bochvar's semantics, there is a third option: It might have the value I. Suppose, then, that it does. In that case, using the sentence letter ‘S’ to represent sentence S, though the formula ‘S’ has the value I, the formula ‘TS’ has the value F, for it is in fact not true that sentence S is false.

This three-valued approach seems neatly to dissolve the paradox. Unfortunately, however, a new paradox emerges to take its place. Let U be the sentence:

Sentence U is untrue.

As before, suppose for reductio that this sentence is true. Then what it says is correct, and so it is untrue. Hence it is both true and untrue – a contradiction. Therefore it is not true. It follows, on Bochvar’s semantics, that it has one of the | values F or I. But in either case it is untrue, and so what it says is correct; hence it is true. Once again we have a contradiction – despite the third value.

Bochvar’s semantics does not, therefore, provide a general solution to semantic paradoxes – nor does any other three-valued or multivalued semantics. If semantic paradox is the problem, multivalued semantics is not the solution.

(Nolt 411-412)

 

Nolt next turns to the second policy, where indeterminacy in a formula’s parts does not necessarily affect the whole, so long as the other parts still suffice to produce a T or F valuation under the normal rules. [So it seems that under this policy, an indeterminate value that is part of a composite formula will cause the whole formula to be indeterminate, unless the conditions for truth or falsity are sufficiently met by the other terms. So consider conjunction, which was defined on p.50 as T if both conjuncts are T, and it is F if either or both conjuncts is not true. But in these new policy tables, it seems that the rule would be that it is false iff either or both conjuncts is false (and not just untrue). In the new truth tables, we see that the conjunction’s value is true only when both conjuncts are true, and it is only false when either conjunct is false. But it is indeterminate when one is true and the other indeterminate. For, here it fulfills neither qualification. It cannot be true, because not both conjuncts are true. And it cannot be false, because neither of the conjuncts are false. It is also indeterminate when both conjuncts are indeterminate, for the same reason. Disjunctions under this new policy are true so long as at least one disjunct is true, and false only when both are false. It is indeterminate when one disjunct is false and the other indeterminate, or when both are indeterminate. Thus the criteria seems to be that a disjunct is true only when both disjuncts are true; it is false only when both are false, and it is indeterminate either when one is false and the other indeterminate or when both are indeterminate. Next is the conditional. It is false only when the antecedent is true but the consequent false. What determines whether it is true or indeterminate seems to be something like the following. If the consequent is indeterminate and the antecedent is not false, then it is indeterminate, and true otherwise. (The thinking might be that the “indeterminate” could potentially mean false, and so any situation where it is ambiguous where potentially the antecedent is true and the consequent is false means that the whole conditional is indeterminate.)  Finally, consider the biconditional. This is true only if both terms are true, and it is only false if one is true and the other false. It is indeterminate if either one or both are indeterminate.]

15.2.G

15.2.h

(Nolt 412)

 

Nolt writes that the “three-valued propositional semantics expressed by these tables was first proposed by S. C . Kleene”, and that we can use the T operator, “which has the same truth table as before” (Nolt 412). Like with Bochvar’s semantics, Kleene’s three-valued semantics also makes all classically tautologous formulations non-tautologous, because for any of them there we can assign all the formula’s component letters as I, thereby making all formulas not true, even if they are necessarily true in classical bivalent logic.

On Kleene’s semantics, as on Bochvar’s, classically tautologous formulas are nontautologous. For, as on Bochvar’s semantics, any statement of ordinary propositional logic all of whose atomic components have the truth value I has itself the truth value I; hence, for any formula, there is always a valuation (namely, the valuation that assigns I to all of its sentence letters) on which that formula is not true.

(412)

 

One important difference between Kleene’s and Bochvar’s semantics is that Kleene’s “makes most of the classical inference patterns, including paradoxes of material implication, valid” (412). However, some of the classical valid inferences are invalid in Kleene’s semantics. “In particular, inferences to what are classically tautologies from irrelevant premises still fail. The sequent ‘P ⊢ Q→Q’, for example, though classically valid, is invalid on Kleene’s semantics, for the valuation on which ‘P’ is true and ‘Q’ indeterminate is a counterexample” (Nolt 412).

 

Łukasiewicz’s semantics makes the conditional and the biconditional true when both terms are indeterminate.

Kleene’s semantics assigns the classical values T and F to more complex formulas than Bochvar’s semantics does. Łukasiewicz, who was the first to explore three-valued logic, proposed a semantics that goes even further in this direction. Łukasiewicz’s semantics is like Kleene’s, except that where Kleene makes the conditional and biconditional indeterminate when both their components are indeterminate, Łukasiewicz makes them true. Łukasiewicz’s semantics is thus expressed by the following truth tables: |

15.2.i

15.2.j

(Nolt 412-413)

 

And as in the other semantics, we can add the T operator to Łukasiewicz’s system (413).

 

Nolt then discusses which classical tautologies are made valid by Łukasiewicz’s semantics and which are not. Some examples of classical tautologies that are made true are:

P  → P

P  → (P ∨ Q)

(P & Q) → P

P  ↔ ~~P

(Nolt 413)

[If we look at the truth tables for Łukasiewicz’s semantics, we see that all of these would be true regardless if the terms are T, F, or I.]  However, the law of excluded middle and the law of noncontradiction are not tautologous.

P ∨ ~P

~(P & ~P)

(Nolt 413)

[If we look at the truth tables for Łukasiewicz’s semantics, we see that] when we assign P as I, in the first one we have an indeterminate value, and the same for the second. And thus they are not always true and hence are not tautologous. Nolt says that certain classical tautologies could become false in Łukasiewicz’s semantics, as for example:

~(P ↔ ~P)

(Nolt 413)

 

Łukasiewicz’s semantics makes invalid certain sequents in which there is an inference of classical tautologies from unrelated premises. “For example, ‘P ⊢ Q ∨ ~Q’ is invalid since its premise is true while its conclusion is indeterminate in the case in which ‘P’ has the value T and ‘Q’ the value I. Anomalously, however, ‘P ⊢ Q → Q’ remains valid” (413).

 

There are other cases in Łukasiewicz’s semantics that are potentially problematic, because they invalidate certain logical equivalences [that we intuitively would want to keep]:

Moreover, Łukasiewicz’s semantics dispenses with the classical logical equivalences between ~(Φ & ~Ψ) or ~Φ ∨ Ψ and Φ → Ψ, precisely because of this case. For although Φ → Ψ is true when both Φ and Ψ are indeterminate, both ~(Φ & ~Ψ) and ~Φ ∨ Ψ are indeterminate in that case. Some logicians find these features inelegant.

(Nolt 413)

 

Nolt says that more than three values are possible, even infinitely many. He gives an example for four-valued logic: “Some of the early semantics for modal logic, for example, used four values: contingently true, contingently false, necessarily true, and necessarily false, with the first two as designated values” (Nolt 413). But he says there are too many such variants to mention here (413).

 

Nolt says that we can also construct multivalued predicate logics, which often involves making some choices regarding the way atomic formulas are to be evaluated.

One can also, of course, create multivalued predicate logics. This generally requires some adjustment of the definition of a valuation and of the valuation rules for atomic formulas. We might, for example, as in free logics, allow names to lack referents. Then either all or some of the formulas containing these names could be stipulated to have the truth value I. Or we could attempt to dichotomize atomic | formulas into those that are meaningful and those that are meaningless, assigning the latter the value I. Or, if we are doing tense logic, we might design our models so that atomic statements about the future always receive the value I. But again, we shall not bother with the details of these variations.

(413-414)

 

 

 

 

 

 

From:

 

Nolt, John. Logics. Belmont, CA: Wadsworth, 1997.

 

 

.

10 Oct 2016

Peirce (CP1.422-1.426) Collected Papers of Charles Sanders Peirce, Vol1/Bk3/Ch4/§2, 'Quality', summary

 

by Corry Shores

 

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[The following is summary. Boldface and bracketed commentary are mine. Proofreading is incomplete, so please forgive my typos.]

 

 

Summary of

 

Charles Sanders Peirce

 

Collected Papers of Charles Sanders Peirce

 

Volume 1: Principles of Philosophy

 

Book 3: Phenomenology

 

Chapter 4: The Logic of Mathematics; An Attempt to Develop My Categories from within

 

§2: Quality [1.422-1.426]

 

 

 

 

Brief summary:

A quality is not, as the conceptualists see it, something that only exists in sensation. Suppose the lights go out while seeing a red thing. The conceptualist says that it is not red any more. This means either that the thing becomes indeterminate with regard to the color or it takes on the opposite quality, namely, the capacity to absorb rather than transmit the light waves of the color. It does not help the conceptualist argument to say that  it takes on the opposite quality, because there is no evidence of this and anyway it would still be taking on an unperceived quality, which the conceptualist says it should not be doing. Consider instead the claim that the thing becomes indeterminate with regard to the unperceived qualities. Since most qualities of a thing go unperceived, that makes things be largely indeterminate while the qualities remain the concrete contents of the world. So were the light to go out, the thing would vary while the qualities would not, and thus it would still have to be red even if it were not seen. For, were the qualities to disappear, then the real substantial parts of the world would come and go simply on account of changing conditions of the object’s presentation, which is absurd. And even if the conceptualist argues that there are two types of qualities, the real mechanical ones and the non-real sensed ones, with the non-real sensed ones varying according to conditions of presentation, then we still have unperceived qualities, namely, the real mechanical ones. The nominalist argument that qualities exist only in the objects exhibiting them also does not hold. For, were that so, there would be no laws governing the future, because laws cannot manifest immediately by means of the qualities of the presently existing things. Thus the future would be completely unpredictable and indeterminate in relation to the present, which seems unlikely, and there would only be the reality of the present instant. Yet, it is highly questionable that there could be no more in physical reality than a simple present instant. No, instead, qualities are monadic and indecomposable parts of the world primarily and of our experience secondarily when we sense them. As such, they are pure possibilities until being actualized, but this will involve sensation, which is a matter of dyadic relations.

 

 

 

 

Summary

 

1.422

[Peirce will define a quality first in terms of what it is not. It is not, as conceptualists hold, something that exists only in sensation and only when it is sensed. For them, a red thing when the light go out is no longer red. But there are three ways the conceptualist may defend this claim, and all fail. It cannot be that the object takes on opposing qualities, like absorbing long light waves rather than reflecting them, when the lights go out. There is no evidence of this, and it also asserts that there are unperceived qualities that exist, namely the new opposite ones, but that goes against their basic claim. It also cannot be that the object becomes indeterminate with regard to the unperceived properties. Since most properties are unperceived, that makes the object itself highly indeterminate and thus not concrete, unlike the qualities, which end up being the real substantial content of the world, as they are the determinate content. But this means that when the qualities go unperceived, part of the real world disappears, which is absurd, so really this position in the end would have to concede that the qualities remain even when unperceived. The third option is related to the second. It says that there are two types of qualities, mechanical qualities, which are real, and sensible qualities, which are not real. This also simply concedes the point that there are qualities that exist unperceived, namely, the real mechanical ones. This view makes the mistake of thinking that the potentiality for quality to be perceived is nothing more than its real actualization, when in fact qualities can exist potentially and later become actualized through sensation of them. Qualities also do not, as nominalists hold, exist nowhere and at no time else but when they actual inhere in something. This would mean that laws, which determine future events and thus do not inhere in things now, could not exist and the future would be entirely undeterminable. That would furthermore mean that only qualities that are found in the instantaneous present exist. But the instant is a highly questionable concept.]

 

[Peirce will begin his discussion of quality by saying what it is not. For something to be a quality, it cannot depend on anything else for its being. (For similar discussion, see section 1.305.) This means it cannot be understood on the basis of a mind in terms of sense or a thought. Its being what it is also does not depend on whatever physical object has that quality. Peirce then notes different schools of thought which have conceived of quality erroneously. The conceptualists think that quality is dependent on sense. (I am not familiar with this idea. It might be that qualities are not real things in the world but only arise by means of our sensing things and are also somehow to be understood in terms of concepts rather than as real properties of things.) The mistake that nominalists make is to say that qualities are dependent upon the subject in which it is realized (in other words, in the object exhibiting it). (Note, Peirce discusses nominalism and realism in sections 1.15-126.) Instead, quality should be understood “as a mere abstract potentiality”. (Recall how Peirce characterizes qualities as “may-bes”. They are what they are regardless if they are thought to inhere in some object or subject. In other words, they are “not necessarily realized” ((see section 1.304 and also section 1.310, and sections 1.328-1.329).) These other schools make the mistake of thinking that quality, which is potential or possible, is “nothing but what the actual makes it to be”. (I am not certain, but the idea here might be that these other schools think of quality as being whatever the mind or subject takes it to be, and in that sense it is a matter of actuality. Instead, the quality should be understood independently of how a mind or subject would experience or regard it. In other words, the actual circumstances in the world that would affect the reception of a thing’s qualities along with the actual circumstances of one’s own physical and mental situation are what determine the quality, rather than it being something really existing on its own independently of these other conditions that affect the reception of it.) Peirce then restates the problem “It is the error of maintaining that the whole alone is something, and its components, however essential to it, are nothing”. (In this case, I do not know what the whole and the parts are that he is referring to, since qualities as I understand do not have parts. Perhaps the whole would be the overall situation of the thing’s presentation and the person’s reception, including all the factors that modify the presentation and reception. So maybe the error Peirce is referring to is the mistake of saying that the real qualitative features of a thing are secondary to ones that arise through the combined factors of its presentation and reception.) Peirce says we can refute these schools’ positions by noting that “nobody does, or can, in the light of good sense, consistently retain it” (the “it” here is the position the school takes.) The conceptualist would say that the quality of red depends on someone actually seeing it. Thus in the dark a red thing is no longer red. To dispute the conceptualist position, Peirce asks the conceptualist, “do you really mean to say that in the dark it is no longer true that red bodies are capable of transmitting the light at the lower end of the spectrum? Do you mean to say that a piece of iron not actually under pressure has lost its power of resisting pressure?” (So we see that for the conceptualist, the red object is not red in the dark, and the iron stops having the quality of resisting pressure when it is not receiving pressure.) Peirce then addresses a couple of ways the conceptualist might answer this question. (We might here note that to say ‘no’ may mean that they have given up their position.) The first is to say ‘yes’ to these questions. In that case, they have two further options. One is to say that the objects acquire the opposite properties under these conditions which make their original properties no longer evident. So when in the dark, the red object will absorb long waves of the light spectrum rather than transmit them. (Also, the iron would gain the capacity to condense under small pressure rather than have the capacity to resist pressure. This example is less clear to me, because originally the difference was between the iron being under pressure and not being under pressure, where here it is under small pressure. Peirce might be saying that under this view, the iron would be said to obtain the ability to shrink were pressure applied to it, whenever no pressure is applied, but it does not actually shrink then. It only obtains that opposite capacity.) Peirce says that this reply will not work, for the following reason. There is no factual basis to make this claim, and also, it still claims that there are unperceived qualities in the things (the quality of absorbing long light waves rather than transmitting them, for example). So we cannot answer yes to the questions and assert that objects take-on the opposite qualities when conditions make them unperceived. The other way to say yes to these questions is to say that the bodies which possess the qualities that go unperceived under certain conditions become indeterminate with regard to those unperceived qualities. (I am not sure what this means, but the idea might be that for example in the dark whether or not the red object is still red is something indeterminate in those conditions.) Peirce says that if this is what we argue, then we are thereby claiming that generals (qualities) really exist but concrete things do not. (The reasoning for this seems to be the following. Peirce notes that most of the qualities of bodies are not perceived. This perhaps means that objects are for the most part indeterminate with regard to their qualities. And perhaps further that means that the qualities, or generals, are what do exist determinately, but bodies do not.) This means that the concrete things in the world are the qualities, which we believe to exist, and the non-concrete things are the bodies, which we do not believe to exist. (I am not sure why something indeterminate would not be seen as existing, however. Perhaps the idea is that only concrete things can exist, as they have determinate features, but when something does not have determinate features, it is somehow intangible and not real.) Peirce then says that in order to be consistent with this position, we need to conclude that red things still have color in the dark. (I am not certain how to conceive that, but perhaps Peirce is saying that this is an absurd result of the position in question. However, I am not sure why one needs to conclude that the indeterminate object is still red when it is dark, given the reasoning we have considered so far. Maybe the idea is that as something real, and especially as something more real than the red object itself, the redness cannot just disappear under certain changes which alter the unreal thing that it inhabits. For, that would make the object more real than the quality, which we already said was not the case.) Peirce then notes a way someone taking this view might avoid the problem we just observed. Someone might say that there are two kinds of qualities, real ones, “mechanical qualities” (perhaps meaning ones structurally inherent to the objects) and not real qualities, sensible ones that vary depending on the conditions which make the object indeterminate or determinate with regard to certain sensible qualities. (I am not sure however if the sensible qualities depend on the mechanical ones.) But, Peirce observes, this is consistent with the opposite point that this view is trying to take. For, this view wants to say that qualities do not exist when they become unperceivable, but now it is saying that there are such qualities, namely, the mechanical ones. Peirce then adds that modern psychology would say that this distinction does not hold anyway (but Peirce does not explain why). Peirce next notes that for a realist, a quality is a possibility of sensation. So while a sensation is needed for the quality to come to light, it remains a possibility even when it is not actualized by sensation. And this possibility is the being of the quality. (The conceptualist makes the mistake of seeing the actually perceived quality as being that quality itself rather than being what has arisen out of the actualization of its possibility of coming to light.) (So one cannot take the conceptualist view and say that qualities only exist when they are sensed.) Peirce then turns to the nominalist view, and he says we can make a similar answer to their position. (Peirce seems to be saying that nominalists hold that qualities only exist when they actually inhere ((and not just potentially inhere)) in some body.) The claim that a quality only exists when it actually inheres in a body leads to inconsistencies. Suppose it were true. This means that only individual facts can be true. (Perhaps he means that only the real actualized conditions of the world can be true, as no other qualities or situations can exist beside them). Laws, then, as things which determine future events, would not be real or true, because they do not involve things as they are but rather as they will be. And if laws do not exist, the future is entirely indeterminate, leaving reality to be no more than an instantaneous state. But an instant is something whose reality is already highly questionable. (So since there are laws, qualities must exist as potentialities, and thus the nominalist position is wrong, as it holds that qualities only exist when actually inhering in bodies.)]

 

What, then, is a quality

Before answering this, it will be well to say what it is not. It is not anything which is dependent, in its being, upon mind, whether in the form of sense or in that of thought. Nor is it dependent, in its being, upon the fact that some material thing possesses it. That quality is dependent upon sense is the great error of the conceptualists. That it is dependent upon the subject in which it is realized is the great error of all the nominalistic schools. A quality is a mere abstract potentiality; and the error of those schools lies in holding that the potential, or possible, is nothing but what the actual makes it to be. It is the error of maintaining that the whole alone is something, and its components, however essential to it, are nothing. The refutation of the position consists in showing that nobody does, or can, in the light of good sense, consistently retain it. The moment the fusillade of controversy ceases they repose on other conceptions. First, that the quality of red depends on anybody actually seeing it, so that red things are no longer red in the dark, is a denial of common sense. I ask the conceptualist, do you really mean to say that in the dark it is no longer true that red bodies are capable of transmitting the light at the lower end of the spectrum? Do you mean to say that a piece of iron not actually under pressure has lost its power of resisting pressure? If so, you must either hold that those bodies under the circumstances supposed assume the opposite properties, or you must hold that they become indeterminate in those respects. If you hold that the red body in the dark acquires a power of absorbing the long waves of the spectrum, and that | the iron acquires a power of condensation under small pressure, then, while you adopt an opinion without any facts to support it, you still admit that qualities exist while they are not actually perceived – only you transfer this belief to qualities which there is no ground for believing in. If, however, you hold that the bodies become indeterminate in regard to the qualities they are not actually perceived to possess, then, since this is the case at any moment in regard to the vast majority of the qualities of all bodies, you must hold that generals exist. In other words, it is concrete things you do not believe in; qualities, that is, generals – which is another word for the same thing – you not only believe in but believe that they alone compose the universe. Consistency, therefore, obliges you to say that the red body is red (or has some color) in the dark, and that the hard body has some degree of hardness when nothing is pressing upon it. If you attempt to escape the refutation by a distinction between qualities that are real, namely the mechanical qualities, and qualities that are not real, sensible qualities, you may be left there, because you have granted the essential point. At the same time, every modern psychologist will pronounce your distinction untenable. You forget perhaps that a realist fully admits that a sense-quality is only a possibility of sensation; but he thinks a possibility remains possible when it is not actual. The sensation is requisite for its apprehension; but no sensation nor sense-faculty is requisite for the possibility which is the being of the quality. Let us not put the cart before the horse, nor the evolved actuality before the possibility as if the latter involved what it only evolves. A similar answer may be made to the other nominalists. It is impossible to hold consistently that a quality only exists when it actually inheres in a body. If that were so, nothing but individual facts would be true. Laws would be fictions; and, in fact, the nominalist does object to the word “law,” and prefers “uniformity” to express his conviction that so far as the law expresses what only might happen, but does not, it is nugatory. If, however, no law subsists other than an expression of actual facts, the future is entirely indeterminate and so is general to the highest degree. Indeed, nothing would exist but the instantaneous state; whereas it is easy to show that if we are going to be so free in calling elements fictions an instant is the | first thing to be called fictitious. But I confess I do not take pains accurately to answer a doctrine so monstrous, and just at present out of vogue.

(230-231)

 

 

 

1.423

[We turn now to the features of qualities with respect to their place among the two other sorts of phenomena, facts and thoughts. We will examine how qualities are apprehended and what is given in those apprehensions.]

 

[Now having explained what qualities are not, Peirce will now try to say what they in fact are. We know that phenomena are of three categories: quality, fact, and thought. Peirce will try to define quality in terms of this division. To do so, we need to examine the way that qualities are apprehended and the “point of view” from which “they become empathic in thought”. While conducting this analysis, we must observe what is revealed to us in this mode of apprehension.]

 

So much for what quality is not. Now what is it? We do not care what meaning the usages of language may attach to the word. We have already seen clearly that the elements of phenomena are of three categories, quality, fact, and thought. The question we have to consider is how quality shall be defined so as to preserve the truth of that division. In order to ascertain this, we must consider how qualities are apprehended and from what point of view they become emphatic in thought, and note what it is that will and must be revealed in that mode of apprehension.

(232)

 

 

 

1.424

[When we attend just to the content of our experiences without regard for the relations between those contents, we become aware of the qualities, which as singular and unrelated to anything else, are monadic.]

 

[Peirce then says that there is a way for the world to appear to us as no more than sensible qualities. For this, we must “attend to each part as it appears in itself, in its own suchness, while we disregard the connections”. So things like red, sour, and a toothache, each on their own are of their own sort and are indescribable (perhaps because we need to appeal to other qualities to describe one.) (The next idea seems to be that general qualities can be discerned in specific ones. So if we imagine all different sorts of pains, thinking just of the impressions they give us and not of the imaginative content involved in them, we will obtain the idea of a general quality of pain.) Peirce next notes that quality is thus a monad with no reference to its parts or to anything else beside it. (Here he might be thinking of a quality as a monad in the sense of “__ is red” ((see CP3.465)). Under such a conception, no things are being related, but potentially the quality can be instantiated depending on if something exhibits that quality. In sections 1.289-1.290, Peirce says that what makes a phenomenon monadic, dyadic, or triadic has to do with its valencies. So what makes something monadic is that it has a valency of one, meaning that by itself it can only form a relation with one other thing. In sections 1.346-1.347, we saw examples of how these valencies work in a way to combine relations together. But I am not sure if these two sorts of monads, the sentential kind and the phenomenal valency kind, are the same. For example, I do not know how for example two qualities could be connected by means of an empty argument place. Would we have: “ ‘___is very hot’ is painful” or something like that?) Qualities should not be conceived in terms of whether or not they exist, because this requires we place them within “the general system of the universe” (and thus in relation to other things, rather than have them considered independently). And since it is by itself in its own world, it is therefore simply potential. (Perhaps this is because it would for some reason require a relation to other things to exist in actuality ((but I do not know why)) and so without anything else, it can only be a potentiality ((which could be actualized when entering into relation to something else. Perhaps this would happen when the argument place of the monadic relational structure is filled, as with “the apple is red”)).)]

There is a point of view from which the whole universe of phenomena appears to be made up of nothing but sensible qualities. What is that point of view? It is that in which we attend to each part as it appears in itself, in its own suchness, while we disregard the connections. Red, sour, toothache are each sui generis and indescribable. In themselves, that is all there is to be said about them. Imagine at once a toothache, a splitting headache, a jammed finger, a corn on the foot, a burn, and a colic, not necessarily as existing at once – leave that vague – and attend not to the parts of the imagination but to the resultant impression. That will give an idea of a general quality of pain. We see that the idea of a quality is the idea of a phenomenon or partial phenomenon considered as a monad, without reference to its parts or components and without reference to anything else. We must not consider whether it exists, or is only imaginary, because existence depends on its subject having a place in the general system of the universe. An element separated from everything else and in no world but itself, may be said, when we come to reflect upon its isolation, to be merely potential. But we must not even attend to any determinate absence of other things; we are to consider the total as a unit. We may term this aspect of a phenomenon the monadic aspect of it. The quality is what presents itself in the monadic aspect.

(232)

 

 

1.425

[Phenomenal experiences may be complexly and heterogeneously composed. However, the qualitative component of any experience is singular and indecomposable.]

 

[A phenomenon can be complex and heterogeneous, and yet this will not affect it qualitatively, and if anything, will (somehow) make it more general. (Perhaps Peirce is saying that there can be many different components to a phenomenal experience, but qualitatively it will be singular. Maybe this is because the qualitative element is somehow the synthesis of all the components, but I am not sure.) Whatever quality is involved in the experience, it is indecomposable (unlike the experience itself, which can be complex) and sui generis (because it cannot enter into relations with anything else, including relations of comparison which might place it under a broader category). Peirce next says: “When we say that qualities are general, are partial determinations, are mere potentialities, etc., all that is true of qualities reflected upon; but these things do not belong to the quality-element of experience”. (Perhaps he is saying that these features of qualities are not apparent while experiencing them, but they come to light secondarily upon reflection.)]

The phenomenon may be ever so complex and heterogeneous. That circumstance will make no particular difference in the quality. It will make it more general. But one quality | is in itself, in its monadic aspect, no more general than another. The resultant effect has no parts. The quality in itself is indecomposable and sui generis. When we say that qualities are general, are partial determinations, are mere potentialities, etc., all that is true of qualities reflected upon; but these things do not belong to the quality-element of experience.

(232-233)

 

 

 

1.426

[Qualities are monadic elements of the real world primarily, being potentialities of experience, and they are actualized secondarily through sensation, which also involves a dyadic structure of interaction with things in the world.]

 

[Quality is not just something that is only a part of our experience. Qualities are the monadic components of the real world. They are possibilities of sensation. But when we begin taking into consideration the fact that we must respond to these qualities in the world to sense them, we move into dyadic structures.]

 

Experience is the course of life. The world is that which experience inculcates. Quality is the monadic element of the world. Anything whatever, however complex and heterogeneous, has its quality sui generis, its possibility of sensation, would our senses only respond to it. But in saying this, we are straying from the domain of the monad into that of the dyad; and such truths are best postponed until we come to discuss the dyad.

(233)

 

 

 

From:

 

Peirce, C.S. Collected Papers of Charles Sanders Peirce, Vol 1: Principles of Philosophy.  In Collected Papers of Charles Sanders Peirce [Two Volumes in One], Vols. 1 and 2. Edited by Charles Hartshorne and Paul Weiss. Cambridge, Massachusetts: 1965 [1931].

 

 

 

 

.

9 Oct 2016

Nolt (13.2.1) Logics, ‘[Basic set-up and evaluation of modal tense logic],’ summary

 

by Corry Shores

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[The following is summary. All boldface in quotations, and all boldface tense operators, are not mine, unless otherwise noted. Bracketed commentary is my own. As proofreading is incomplete, you will find typos and other distracting errors. I apologize in advance.]

 

 

 

Summary of

 

John Nolt

 

Logics

 

Part 4: Extensions of Classical Logic

 

Chapter 13: Deontic and Tense Logics

 

13.2 A Modal Tense Logic

 

13.2.1 [Basic set-up and evaluation of modal tense logic]

 

 

 

Brief summary:

Intuitively, time involves a passage extending linearly from past to future. As it moves forward, it could follow one of many possible ramifying branches from the current now point. So the future, under this view, is multiple and undecided. The past, however, cannot become otherwise after it happens. Were we to draw this structural feature of time, we would have a tree-trunk line for history, as it has only one, and a series of branches for the future, expanding out from the present, which stands at the end of the singular past-trunk and before the branching futures. At each point in time, there are different facts and existing objects, so we can specify what holds at certain time points. But we can also see the branching futures as possible worlds in relation to our own, as these alternate future paths may or may not be realized in our own actual world. So we can speak of situations holding or not holding for certain possible worlds at certain times. Furthermore, we can use a modal tense logic to place these temporally contingent facts into temporal relations with one another. This way, we can say that some situation will hold in a future moment or in all future moments, and so on. We use these following symbols for modal tense operators:

H – it has always been the case that

P – it was (at some time) the case that

G – it will always be the case that

F – it will  (at some time) be the case that

(Nolt 367)

Each of these can be combined with themselves and with the others many times over, and they can also be combined with the alethic modal operators, necessity and possibility. The definition of this modal tense logic model is the following:

DEFINITION A model or valuation v for a formula or set of formulas of modal predicate logic consists of the following:

1. A nonempty set ℑ of objects called the times of v.

2. A transitive relation ℰ, consisting of a set of pairs of times from ℑ.

3. A nonempty set Wv of objects, called the worlds of v.

4. Corresponding to each world w, a set ℑw of times called the times in w such that for any pair of times t1 and t2 in this set, either t1t2 or t2t1 or t1 = t2.

5. For each world w and time t in w, a nonempty set D(t,w) of objects called the domain of w at t.

6. For each name or nonidentity predicate σ of that formula or set of formulas, an extension v(σ) (if σ is a name) or v(σ, w) (if σ is a predicate and w a world in Wv) as follows:

i. If σ is a name, then v(σ) is a member of D(t,w) for at least one time t and world w. |

ii. If σ is a zero-place predicate (sentence letter), and t is in w, then v(σ, t, w) is one (but not both) of the values T or F.

iii. If σ is a one-place predicate and t is in w, v(σ, t, w) is a set of members of D(t,w).

iv. If σ is an n-place predicate (n>1), and t is in w, v(σ, t, w) is a set of ordered n-tuples of members of D(t,w).

(Nolt 370-371, boldface in the original)

Note here the ‘earlier than’ relation ℰ that orders the time points in the worlds. Possible worlds that share all moments up to a particular time point are said to be accessible to each other at that time point, meaning that the future path that one takes (the facts that become true) can be the same that the other takes, all while maintaining the same past. This accessibility relation is written ℛ. (When models are not accessible, that means they have different histories, which are not alterable, and thus what is possible for one world is no longer possible for the other.)

DEFINITION Given a model v for a formula or set of formulas, then for any worlds w1 and w2 and time t of v, w1w2t iff

1. t is a time in both w1 and w2, |

2. w1 and w2 contain the same times up to t; that is, for all times t′, if t′ℰt, then t′ is in w1 iff t′ is in w2, and

3. w1 and w2 have the same atomic truths at every moment up to t; that is, for all times t′ such that t′ℰt, D(t′, w1) = D(t′, w2), and for all predicates Φ, v(Φ, t′, w1) = v(Φ, t′, w2).

(Nolt 371-372)

The valuation rules for this modal tense logic are the following:

Valuation Rules for Modal Tense Logic

Given any valuation v of modal tense logic whose set of worlds is Wv, for any world w in Wv and time t in w:  

1. If Φ is a one-place predicate and α is a name whose extension v(α) is in D(t,w), then v(Φα, t, w) = T iff v(α) ∈ v(Φ, t, w).

2. If Φ is an n-place predicate (n>1) and α1 ... , αn are names whose extensions are all in D(t,w), then

v(Φα1, ... , αn, t, w) = T iff <v1), ... , vn)> ∈ v(Φ, t, w)

3. If α and β are names, then v(α = β, t, w) = T iff v(α) = v (β).

 

For the next five rules, Φ and Ψ are any formulas:

4.

v(~Φ, t, w) = T iff v(Φ,t, w) ≠ T

5 .

v(Φ & Ψ, t, w) = T iff both v(Φ, t, w) = T and v(Ψ, t, w) = T

6 .
v(Φ ∨ Ψ, t, w) = T iff either v(Φ, t, w) = T or v(Ψ, t, w) = T, or both

7.

v(Φ → Ψ, t, w) = T iff either v(Φ, t, w) ≠ T or v(Ψ, t, w) = T, or both

8 .

v(Φ ↔ Ψ, t, w) = T iff v(Φ, t, w) = v(Ψ, t, w

 

For the next two rules, Φα/β  stands for the result of replacing each occurrence of the variable β in Φ by α, and D(t,w) is the domain that v assigns to world w at time t.

9 .

v(∀βΦ, t, w) = T iff for all potential names α of all objects d in D(t,w), v(α,d)α/β , t, w) = T

10 .

v(∃βΦ, t, w) = T iff for some potential name α of some object d in Dw, v(α,d)α/β , w) = T

11 .

v(□Φ, t, w) = T iff for all worlds u such that wut, v(Φ, t, u) = T

12.

v(◊Φ, t, w) = T iff for some world u, wut and v(Φ, t, u) = T

13.

v(HΦ, t, w) = T iff for all times t′ in w such that t′ℰt and v(Φ, t′, w) = T

14.

v(PΦ, t, w) = T iff for some time t′ in w, t′ℰt and v(Φ, t′, w) = T

15.

v(GΦ, t, w) = T iff for all times t′ in w such that tt′ and v(Φ, t′, w) = T

16.

v(FΦ, t, w) = T iff for some time t′ in w, tt′ and v(Φ, t′, w) = T

(Nolt 372-373, boldface in the original)

And important logic terms are defined in the following way for this modal tense logic:

DEFINITION A formula is valid iff it is true at all times in all worlds on all of its valuations.

DEFINITION A formula is consistent iff it is true at at least one time in at least one world on at least one valuation.

DEFINITION A formula is inconsistent iff it is not true at any time in any world on any of its valuations.

DEFINITION A formula is contingent iff there is a valuation on which it is true at some time in some world and a valuation on which it is not true at some time in some world.

DEFINITION A set of formulas is consistent iff there is at least one valuation containing a world in which there is a time at which all the formulas in the set are true.

DEFINITION A set of formulas is inconsistent iff there is no valuation containing a world in which there is a time at which all the formulas in the set are true. |

DEFINITION Two formulas are equivalent iff they have the same truth value at every time in every world on every valuation of both.

DEFINITION A counterexample to a sequent is a valuation containing a world in which there is a time at which its premises are true and its conclusion is not true.

DEFINITION A sequent is valid iff there is no world in any valuation containing a time at which its premises are true and its conclusion is not true.

DEFINITION A sequent is invalid iff there is at least one valuation containing a world in which there is a time at which its premises are true and its conclusion is not true.

(Nolt 373-374, boldface in the original)

Using this model of modal tense logic, we can show that one particular argument for determinism is invalid, and thus there is a philosophical usefulness for this model. However, what is philosophically at issue cannot be settled by the model, but rather, the model can only be based on philosophical assumptions and cannot always prove or disprove them. Nonetheless, the model can at least help us clarify our philosophical conceptions about time. Also, it can establish certain views as consistent or inconsistent, and it shows the deterministic view to at least be consistent.

 

 

Summary

 

Nolt begins with Augustine’s famous passage on time:

“What then is time?” asks St. Augustine. “I know what it is if no one asks me what it is; but if I want to explain it so someone who has asked me, I find that I do not know.”

(Nolt 365, quoting Augustine. [See Book XI, Chapter XIV, §17 of Augustine’s Confessions.])

 

Nolt then describes our ordinary conceptions of time. We see time as being made of an linearly ordered series of events. There is a privileged position in time that we now occupy, called the present. All moments before this present one lie in the past and all moments after this present one lie in the future. The present is in motion, and it “constantly advances toward the future, and this advance gives time a direction” (Nolt 365). The past possibly extends infinitely behind the present, and its events are currently unalterable and thus are necessary with respect to the present. “The future, however, is not frozen into unalterability but alive with possibilities” (Nolt 365). This is because events happening now or happening later can undergo unpredictable or unforeseeable developments. “There is, in other words, more than one possible future” (365). However, even though there are many possible ways the present can unfold, only one such way will actually unfold. We might also think of alternate pasts that could have happened. But alternate possible futures are “genuinely possible” in the sense that they could be realized, but past possibilities are not genuinely possible, because there is no way they can retroactively be realized (365)

 

Now, if we were to make a model in the form of a diagram of this intuition about how time works and is structured, then we might design it to have the form of a tree of sorts, “with a single trunk (the past) that at a certain point (the present) begins to split and split again into ramifying branches (various possible futures). This would give us a snap-shot of the present. Were the diagram to be animated such that it alters with the flow of time in the present, then as it moves forward, it would follow one branch or another, with the others fading away, as they are no longer real parts of the temporal spectrum from past to future. If time had a finite end to it, then when we reach it, there would just be “a single path from trunk to branch tip would remain: the entire history of the actual world from the beginning to the end of time” (365). And suppose that time goes backward infinitely into the past. Then our diagram would have an endless line going downward. Similarly, if the future is infinite, the upward line(s) would be endless. Nolt then gives a diagram. [Let me quote at length, as this is excellent text.]

Ordinarily we understand time as a linearly ordered sequence of moments. We have a position in time, the present moment. All other moments lie in either the past or the future. The present constantly advances toward the future, and this advance gives time a direction. The past is a continuum of moments stretching behind us, perhaps to infinity. It is unalterable. Whatever has been is now necessarily so. The future, however, is not frozen into unalterability but alive with possibilities. Starting with the present, events could take various alternative courses. There is, in other words, more than one possible future. Though only one of these courses of events will in fact be realized (we may not, of course, know which one), still the others are genuinely possible, in a way that alternative pasts are not genuinely possible. These intuitions suggest a model on which time is like a tree with a single trunk (the past) that at a certain point (the present) begins to split and split again into ramifying branches (various possible futures) . As time moves forward, the lower branches (formerly live possibilities, lost through passage of time ) disappear. Only one path through the tree represents the actual course of time, that is, the actual world. More and more of the path is revealed as time moves on and lower branches vanish. If time were finite, eventually all the branches representing merely possible futures would disappear and only this single path from trunk to branch tip would remain: the entire history of the actual world from the beginning to the end of time. But we might also think of time as infinite-at least toward the future and perhaps also backward into the past. If time is infinite toward the past, then the tree's trunk extends endlessly downward, never touching ground; and if time is infinite toward the future, then its branches stretch endlessly upward, never touching the sky. In either case, we might picture at least a part of the tree like the diagram in Figure 13.1.

(Nolt 365)

13.2.amrg.trim

(Nolt 366)

 

This is our intuition of how time works. But we cannot rush to conclude that it is the true representation of time. Relativity physics paints a different picture. It sees time as “inseparable from space and relative to motion, and though it is experienced as past, present, and future, these may not be ‘objective’ features of time itself”. And even if past, present, and future are objective features of time, our model might not work near the big bang or at the universe’s distant future where time perhaps has different features. Also, suppose that the world is purely deterministic. That means these branches are not physical realities but rather are merely illusions. Nolt says the tense logic we will look at does not purport to model some true time that we are unaware of. Rather, it models the sort of time of our everyday understanding of it. Tense logic also includes variations for other sorts of time, like “relativistic time, discrete time, circular time, | ending time, and so on,” but we do not deal with these variations here (366-367).

 

Nolt then defines tense logic. As we know from prior sections, it uses operators for different tense variations. Specifically there are four. Nolt says that we also include modal operators in this tense logic.

A tense logic is a logic that includes operators expressing tense modifications. The logic we shall consider here is a modal tense logic because it contains alethic modal operators in addition to tense operators. It has four tense operators:

H – it has always been the case that

P – it was (at some time) the case that

G – it will always be the case that

F – it will  (at some time) be the case that

(367)

[Let us briefly recall for a moment Priest’s explanation of these operators in his Logic: A Very Short Introduction, chapter 8. This comes from the summary at the end of the chapter:

Fa is true in a situation if a is true in some later situation.

Pa is true in a situation if a is true in some earlier situation.

Ga is true in a situation if a is true in every later situation.

Ha is true in a situation if a is true in every earlier situation.

(Priest p.62)

]

 

Nolt then explains that the first and last two are duals. [So this would seem to mean that if we say “It has always been the case that there was time”, then this would be equivalent to saying “It is not that it has always been the case that there was not time.” But I am not sure. The first formulation seems to say that no matter when in the past you go, there was time. The second formulation seems to say that no matter where you look in the past, there is no part of the past where there is no time.] Thus the following are valid formulas:

HΦ ↔ ~P

PΦ ↔ ~H

GΦ ↔ ~F

FΦ ↔ ~G

(Nolt 367)

 

Nolt then gives two sets of interpretations for various configurations of the tense operators.

GHΦ It will always be that it has always been that Φ. [Intuitively, this means that Φ is the case at all times-past, present, and future.]
FHΦ It will be the case that it has always been that Φ. [Φ has always been the case and will continue to be for some time.]
HΦ It has always been the case that Φ.
PHΦ It was the case that it had always been that Φ. [There was a time before which it was always the case that Φ.]
HPΦ It has always been that it had (at some time) been the case that Φ. [That is, there have always been times past at which Φ was the case, but these may have occurred intermittently.]
PΦ It was the case that Φ.
GPΦ It will always have been that Φ.
FPΦ It will be the case that it has (at some time) been that Φ.

(Nolt 367)

HGΦ It has always been the case that it would always be that Φ. [Φ is the case at all times-past, present, and future.]
PGΦ It was (at some time) the case that it always would be that Φ.
GΦ It always will be the case that Φ.
FGΦ It will (at some time) be the case that it will always be that Φ. [That is, there will come a time after which Φ is always the case.]
GFΦ It will always be the case that it will sometimes be the case that Φ. [Moments at which Φ is the case will always lie in the future, though perhaps intermittently.]
FΦ It will be the case that Φ. 
HFΦ It has always been that it will be the case that Φ.
PFΦ

It was (at some time) the case that it would (later) be the case that Φ.

(Nolt 368)

Nolt then explains that one of the many things an “adequate” tense logic would be able to do is to “determine which of these statement forms imply which others” (Nolt 368). Nolt then says that if we assume that there is no first or last moment of time [as it stretches in both directions endlessly] that means each formula from a list implies all the others below it on that same list group.  [Let us take one such pairing from the second list: ‘FΦ It will be the case that Φ’ and ‘PFΦ It was (at some time) the case that it would (later) be the case that Φ.’ Perhaps the idea here is that if we say that at some point down the line of time something will be the case, and if this statement always had to be made at some moment with others before it (as there is no first moment), then there had to have been some moment in the past where it was true that later that something would be the case.] Nolt also says that under this assumption of no first and last moments of time, the first members of both lists are equivalent, as are the last members of both lists. [The two first ones are: ‘GHΦ It will always be that it has always been that Φ. (Intuitively, this means that Φ is the case at all times-past, present, and future.)’ and ‘HGΦ It has always been the case that it would always be that Φ. (Φ is the case at all times-past, present, and future)’. So as we can see, they mean basically the same thing.]

 

Nolt then explains that there is no special tense operator to indicate the present. So if we want to mean “that Φ is presently the case, we simply assert Φ” (368). Nolt then gives four sequents that should be understood as valid for this reason.

 

FHA ⊢ A

(‘It will be the case that it has always been that A’.)

[So if in the future it has always been the case that A, that means the present it must be A.]

 

A  ⊢ HFA

(‘It has always been that it will be the case that A’.)

[So if it is now A, that means in all moments of the past it was going to be A.]

 

PGA ⊢ A

(‘It was (at some time) the case that it always would be that A’)

[So if in the past it was always going to be the case that A, that means it would have to now be A.]

 

A ⊢GPA

(‘It will always have been that A’)

[So if it is now A, that means for any time in the future, it will be the case that it was A in some moment in the past (of that future moment).]

 

We recall how “Our intuitive picture of time includes multiple possible futures” (368). And recall also that “each path through the tree from the base of the trunk (if it has a base) to the tip of a branch (if branches have tips) represents a complete possible world” (368). [All the development happening before the branch into the future possibility is a past shared with the actual world.] “These possible worlds share a portion of their histories with the actual world but  plit off at some specific time” (368). Nolt then shows using everyday experience how all the temporal development leading up to a [present or forthcoming] decision is that of the actual world.

This is a picture we often use in decision making. Suppose I am considering whether to go to the mountains for a hike or just stay at home and relax this weekend. These are (we assume) real possibilities, though undoubtedly not the only ones. Corresponding to each is at least one possible world – that is, at least one course of events that the world might take from the beginning of time through and beyond the moment of my decision. Suppose I decide to hike and I carry out that intention. Then the world (or one of the worlds) in which I hike is the actual world, and the worlds in which I stay at home that weekend are possible but nonactual. In these nonactual worlds, everything up to the moment of my decision occurs exactly as it does in the actual world, though events depart from their actual course more or less dramatically thereafter.

(368)

 

Nolt continues this point by noting that when we say that we could have done something different, we mean that up until the time we decided to go hiking, there was a future alternative branch where we stayed home. But after we decided against that option, this branch disappeared. [What is important here is to relate these notions of temporal possibilities in our world with possible worlds. Before we made the decision, there was a possible world in whose future we stayed home and another possible world in whose future we went hiking. Thus we say that before the decision it was possible for us to stay home. However, now after we made that decision, the other branches representing the futures of other possible worlds that shared the same past up to that moment of decision disappeared. This means that from the perspective of now, where we live on one branch and have just a singular trunk of past behind us,  there is no other possible world where in the past we stayed home. Thus we can say it is now necessary that we went hiking (even though prior to our decision it was still possible). The following is the reasoning. Something is necessary if it so in all possible worlds. Right now, in all possible worlds, we went hiking (as the others, where we did not, have ‘disappeared’ after we made the decision). Thus, it is now necessary that we went hiking.]

When the weekend is over, I may say, “Though I could have stayed home, I can’t now go back and change the past; it is now necessarily the case that I went hiking,” mixing tenses and alethic modalities in ways that our picture nicely illustrates. To say that I could have stayed home is to say that up to the beginning of the weekend a world in which I stayed home (represented by a path up the trunk through one of the thin branching lines) was possible. This branch, however, has disappeared as time has moved on. To say that my having gone hiking is now necessary is to say that I did go hiking in all currently possible worlds, a circumstance represented in our picture by the fact that all currently possible worlds have exactly the same past as the actual world (the tree has but one trunk).

(369)

 

[For the next idea, we need to recall Kripkean modal semantics and in particular the concept of accessibility. The basic idea we need now is that futures that were once possible but now are not, because time has taken us down an alternate path, are still logically possible, although they are no longer physically possible, given the way time works. So relative to our actual world, they are not possible. Let us now look again at what we gathered in brief summary from section 12.1 (found between ellipses):

...

Kripkean semantics allows us to model certain logical ideas and principles in modal logic that we are unable to using Leibnizian semantics. The main problem is that Leibnizian semantics will make certain arguments valid (or invalid) when they should not be for a certain type of modality. For example, physical possibility does not behave the same way as logical possibility. Take for instance the fact that accelerating an object faster than the speed of light is logically possible but not physically possible. So we need to change the way we make models for physical possibility. One way of thinking about this is by comparing what is physically possible in each world. In our world (world 1), objects in space can have either circular or elliptical orbits. Now suppose that in world 2, they only have circular orbits. So it is physically impossible in world 2 for objects to have elliptical orbits. Now suppose further we take the perspective of world 2, where elliptical orbits are impossible. Were we to consider world 1 from world 2’s perspective, we would say that world 1 is a physically impossible world, because its laws of physics do not obey our own. However, were we to look at world 2 from our perspective, we would say that it is a physically possible world, because it obeys all our physical laws (it just is more physically restricted than ours). So in order to model physical possibility, we can specify this relation of world relativity. It is called relative possibility, accessibility, or alternativeness. In our example, we would say that world 2 is possible relative to world 1, or that world 2 is an alternative to world 1, or that world 2 is accessible to world 1. However, we cannot invert these formulations. We write world y is accessible to world x as xy. We can diagram this with circles and arrows, with an arrow going from a first circle to a second meaning that the second is accessible from the first. Our orbit worlds would be diagramed as:

12.1.b_thumb

(Nolt 337)

As we can see, each world is accessible to itself, because each world follows its own physical laws. However, other sorts of modality, like deontic modality, does not guarantee this reflexive self accessibility. So when we use Kripkean semantics, we must stipulate the world relativities by making a set that lists ordered couples of the form <x, y> where y is accessible to (possible relative to) x. So for our example above:

ℛ = {<1, 2>, <1, 1>, <2, 2>}

...

The way this will be applied in tense logic is by making a further specification, namely, the times that the accessibilities hold. So up to a certain time, other possible worlds where the future diverges are still accessible to our actual world. But after that time point, they are no longer accessible, since they are no longer possibilities for our world.]

What we have been thinking of as the disappearance of the tree’s lower branches can also be understood in Kripkean terms as the termination of accessibility. In a sense these “vanished” branches are still there; they still represent worlds that are possible in some absolute sense. But these worlds are no longer possible relative to (i.e., no longer accessible from) the actual world. In tense logic, in other words, accessibility is time-relative. Thus to represent alethic modalities in familiar Kripkean fashion in the context of tense logic, we must add a temporal index to the accessibility relation ℛ. Instead of saying flatly that world w2 is accessible from world w1, we must specify a time relative to which accessibility is asserted. Thus we shall write, for example, ‘w1w2t’ to indicate that w2 is accessible from w1 at time t. Worlds in which I stayed home on the weekend in question are accessible from the actual world prior to my leaving, but not thereafter.

(Nolt 369)

 

[So this allows us to specify world relativity for worlds where events unfold differently. We also need to model truth so that statements regarding possibility in temporally contingent situations can be evaluated. For this we again must specify the times for the statements, because they can be true at some times but not at others.]

Truth, already relativized to worlds in alethic modal logic, must in tense logic be further relativized to times. It is true now that I am sitting at my computer, but this will not be true a few hours hence. Thus the statement ‘I am sitting at my computer’ is true at one time and not at another within the actual world. Moreover, though it is true now in the actual world, it is not true in a world (possible until very recently) in which I got up and went for a snack a moment ago. Thus a statement may have different truth values at different times within the same world and different truth values at the same time within different worlds. Valuations for predicates (including zero-place predicates) must, accordingly, be indexed to both worlds and times. We shall write, for example, ‘v(Φ, t, w) = T’ to indicate that formula Φ is true at time t in world w. But we shall treat names, as before, as rigid designators, relativizing their denotations neither to worlds nor to times.

(369)

 

So in a world there are times or ‘moments’. They “do not just occur randomly within worlds, but successively in a strict linear order. In fact, a world may simply be defined as a linear progression of times” (Nolt 369). The way that this order is specified is by means of a temporal ordering relation: ‘earlier than’, written with ‘ℰ’.

Thus ‘t1t2’ means that time t1 is earlier than time t2. To say that the times comprising a world are linearly ordered is to say that for any times t1 and t2 belonging to the same world, either t1t2 or t2t1 or t1 = t2. This implies that the moments comprising a given world can all be arrayed, as in our intuitive picture, as points along a single (possibly curved but more or less vertical) line, with each earlier moment beneath all later moments.

(Nolt 370, boldface his)

 

As we would expect, given how linearly ordered temporal moments work, the ‘earlier than’ relation would be transitive such that were moment B to come after moment A and C after B, then C also comes after A.

ℰ, moreover, must in general be transitive – that is, for any times t1, t2, and t3, if t1t2 and t2t3, then t1t3 – for it violates our conception “earlier” to think of t1 as earlier than t2 and t2 as earlier than t3 but not t1 as earlier than t3.

(Nolt 384)

 

[Nolt’s next point seems to be that domains are also temporally relative even in one world. This is because things may exist at one time, and thus be in the domain, but not exist at other times, and thus not be in the domain.]

Finally, we must recognize that even domains, which in alethic logic were relativized to worlds, must now be relativized to times as well. Objects come into and go out of existence as time passes. Thus within a single world what exists at one time differs from what exists at another. But also at a given time what exists in one world may differ from what exists in another. I am now poised over a soap bubble, ready to pop it with my finger. If I choose to do so, then a moment afterward the actual world contains one less soap bubble than exists at the very same moment in the world that would have been actual had I not poked.

(Nolt 369)

 

[With these matters in mind, we will model modal tense logic. One important difference between this and the other models we have seen is that it has a set of objects called ℑ, which are the times in the model. (I am not entirely certain, however, why we use the same symbol that we will later employ for the outer domain in free logic. See section section 15.1.) The next addition is the ‘earlier than’ temporal ordering relation we mentioned above, ℰ. Recall from Suppes’ Introduction to Logic section 10.2 that a relation can be understood as a set of ordered n-tuples. A binary relation could thus be understood as a set of ordered couples. Here Nolt will define the  ℰ relation as a set of pairs of times from the set of times ℑ. So it seems that ℑ establishes all the times of the world, while ℰ establishes the linear order of those times. The next part of this model will establish the set of worlds in the model, and to each world is assigned a set of ordered times. Then, we assign to both a world and some time for it a domain of objects. I presume these are the objects that are said to exist at some given time in that world. Finally, the model will establish the conditions for evaluating the truth value for statements in the modal tense model. There is a valuation function that assigns to a name a member in the domain for some world and time. A statement itself for a world and time will be either true or false. And predicates for a world and time are assigned sets of n-tuples from the domain at that world and time.]

DEFINITION A model or valuation v for a formula or set of formulas of modal predicate logic consists of the following:

1. A nonempty set ℑ of objects called the times of v.

2. A transitive relation ℰ, consisting of a set of pairs of times from ℑ.

3. A nonempty set Wv of objects, called the worlds of v.

4. Corresponding to each world w, a set ℑw of times called the times in w such that for any pair of times t1 and t2 in this set, either t1t2 or t2t1 or t1 = t2.

5. For each world w and time t in w, a nonempty set D(t,w) of objects called the domain of w at t.

6. For each name or nonidentity predicate σ of that formula or set of formulas, an extension v(σ) (if σ is a name) or v(σ, w) (if σ is a predicate and w a world in Wv) as follows:

i. If σ is a name, then v(σ) is a member of D(t,w) for at least one time t and world w. |

ii. If σ is a zero-place predicate (sentence letter), and t is in w, then v(σ, t, w) is one (but not both) of the values T or F.

iii. If σ is a one-place predicate and t is in w, v(σ, t, w) is a set of members of D(t,w).

iv. If σ is an n-place predicate (n>1), and t is in w, v(σ, t, w) is a set of ordered n-tuples of members of D(t,w).

(Nolt 370-371, boldface his)

 

Nolt notes that different worlds can share the same times, and also something true at a time in one world can be false at the same time in another world. This would be the case for example when we think of our own world going down one path of development rather than some other, with that other path in another alternate world. Also, one world does not need to have all the times in the model, because “One world may begin or end sooner than another, and some might be temporally infinite – having no beginning and no end” (Nolt 371). Also two worlds may have two distinct sets of times. But even in that case, both worlds will be drawing from the same sets of times, which have an ordered relation [and so one world could be said to have times that come after all those of the other world]: “the earlier-than relation transcends worlds in the sense that if t1t2 , t1 is earlier than t2 in any world that includes both of these times” (Nolt 371). Also we can have a world that somehow skips over times, although we may not find ourselves needing to model such situations (371).

 

[Recall, from above, the notion that when a world diverges down one path of development, the alternate path that it could have gone down (but did not) is understood as a possible world that our own actual world does not have access to after that divergence. Nolt now says that in our modal tense logic model, we can define the accessibility relation ℛ by saying that the relation holds between two worlds at a particular time when both worlds share the same history up to that time. And having the same history is defined as sharing exactly the same moments (up to that time), with every formula being true for certain moments in one world also being true in the other at those same times. The technical definition will have three stipulations for one world having access to another up to a certain time. The first is that both worlds share this certain time in question. The second is that they share all prior times up to that certain time in question. The third says that for all times up to that certain time in question, the domain for each prior time is the same in each world, and the truth valuations for the predicates at each time are the same in each world.]

Notice, finally, that our definition of a model does not include a specification of the alethic accessibility relation ℛ. This is because ℛ is definable in terms already available to us. Specifically, we may say that world w2 is accessible from w1 at time t iff w2 has exactly the same history as w1 up to time t. If w2 differs in any respect from w1 before t, then w2 is no longer possible relative to w1, for otherwise the past would not be necessary. (Note, however, that in order to be accessible from w1 at time t, w2 need not diverge from w1 precisely at time t; the divergence of the two worlds may yet lie some distance into the future.) Two worlds w1 and w2 have the same history iff they consist of the same moments up to time t and every atomic formula that is true at a given moment before t in one is true at the same moment in the other, that is, if they meet conditions 1-3 of the following definition:

 

DEFINITION Given a model v for a formula or set of formulas, then for any worlds w1 and w2 and time t of v, w1w2t iff

1. t is a time in both w1 and w2, |

2. w1 and w2 contain the same times up to t; that is, for all times t′, if t′ℰt, then t′ is in w1 iff t′ is in w2, and

3. w1 and w2 have the same atomic truths at every moment up to t; that is, for all times t′ such that t′ℰt, D(t′, w1) = D(t′, w2), and for all predicates Φ, v(Φ, t′, w1) = v(Φ, t′, w2).

(Nolt 371-372, boldface in the original)

 

[Recall the truth evaluation procedures. We will want to evaluate whether some formula, which contains names and a predicate function, is true or not. There will be a function that assigns to the name some object. Consider first one-place predicates, for example, ‘is red’. There will be another function that assigns a set of objects to the predicate, in this case, a set of red objects. So when we have a complete formula with this predicate, like ‘x is red’, then it is true if the object assigned to name x is in the set of objects assigned to ‘is red’, and it is false otherwise. Now we are dealing with worlds and times. We are saying also that a name in one world is assigned the same object as it is in all worlds and times. If we say further that all the times up to a certain time in question have the same domains and that all the predicates for these times in both worlds have the same extensions (the same set of objects assigned to them), then this means that all atomic formulae that are true in one world are true in the other. This is because, were we to perform the truth evaluation procedure to test them, we would find that the names, which are assigned to the same objects, will, when placed in a formula, yield the same sets of objects for the predicates, and thus in both cases fulfill the truth evaluation in the same way. Nolt’s next point is that this does not always hold for non-atomic formula. It seems here he is referring specifically to formulas that are modified by tense operators that refer to the future. For, two worlds with the same histories up to a certain point do not necessarily have the same futures after that point.]

Since names are not relativized to either worlds or times, stipulating that all times up to t have the same domains and give predicates the same extensions in both worlds insures that the truth values of atomic formulas are the same in both worlds up to t. It also guarantees that most nonatomic formulas have the same truth values in w1 and w2 – but not that all nonatomic formulas do. We should expect, for example that a formula of the form FΦ might have different truth values in w1 and w2 even at times before t, since though the two worlds’ histories up to t are the same, their futures need not be.

(Nolt 372)

 

[Nolt’s next point is that the accessibility relation is reflexive, symmetric, and transitive. It would be reflexive for some world if that world shared with itself the same moments and truths as itself (prior to some moment within it), which of course it does. The accessibility relation for two worlds would be symmetric if it both holds for the first to the second and as well for the second to the first. Since as we said the times (and names and extensions) will be the same for the worlds up to a point, that means both will be accessible to each other up to that point. And finally, the accessibility relation between three worlds will be transitive if the first’s being accessible to the second and the second to the third implies that the first is accessible to the third. This would be the case, because the common basis for the accessibility of the first pair would be the same basis for the second pair, meaning that the first and third would also share the same basis for accessibility, namely, the same times (and referents and extensions for names and predicates) up to a certain time.]

It is not difficult to see from our definition of the accessibility relation that ℛ is reflexive, symmetric, and transitive – in the sense that, for any worlds w1, w2, and w3 and any time t in them:

w1 w1t

if w1 w2t, then w2 w1t

if w1 w2t and w2 w3t , then w1 w3t.

(Nolt 372)

 

[For the next idea, recall the following from section 12.1 (found between ellipses):

...

[Recall that the rules of Leibnizian modal logic include all the rules from propositional logic along with the identity rules and the seven additional rules given in section 11.4, namely, DUAL, K, T, S4, B, N, and □=. And the rules other than =I, =E, and □= (that is, the set of purely propositional rules) makes up a logic called S5. Nolt now says that reflexivity, transitivity, and symmetry in the accessibility relation “define the logic of S5, which is characterized by Leibnizian semantics”.]

these three characteristics together define the logic S5, which is characterized by Leibnizian semantics. That is, making the accessibility relation reflexive, transitive, and symmetric has the same effect on the logic as making each world possible relative to each.

(Nolt 343)

...

]

Nolt says that given the properties of our tense logic, it is associated with the alethic logic S5. However, here we are concerned especially with the tense operators and not just with the alethic operators (necessity and possibility). Nolt will now give the valuation rules for modal tense logic. He explains that the first twelve are simply the Kripkean evaluation rules for alethic modal logic, except they have been modified to incorporate times as well as worlds. The last four rules will establish the valuations for the tense operators. Nolt explains that he will not give the rules for falsity, because the list is already quite long. Normally a formula is false if and only if it is not true. The exceptional cases are nondenoting names, but we are putting them aside here. [Nolt does not elaborate further on these cases. He discusses them later in section 15.1 on free logics. See also Graham Priest’s In Contradiction section 4.7.] [For rules 13 through 16, recall the following translations for the symbols:

H – it has always been the case that

P – it was (at some time) the case that

G – it will always be the case that

F – it will  (at some time) be the case that

]

Valuation Rules for Modal Tense Logic

Given any valuation v of modal tense logic whose set of worlds is Wv, for any world w in Wv and time t in w:  

1. If Φ is a one-place predicate and α is a name whose extension v(α) is in D(t,w), then v(Φα, t, w) = T iff v(α) ∈ v(Φ, t, w).

2. If Φ is an n-place predicate (n>1) and α1 ... , αn are names whose extensions are all in D(t,w), then

v(Φα1, ... , αn, t, w) = T iff <v1), ... , vn)> ∈ v(Φ, t, w)

3. If α and β are names, then v(α = β, t, w) = T iff v(α) = v (β).

 

For the next five rules, Φ and Ψ are any formulas:

4.

v(~Φ, t, w) = T iff v(Φ,t, w) ≠ T

5 .

v(Φ & Ψ, t, w) = T iff both v(Φ, t, w) = T and v(Ψ, t, w) = T

6 .
v(Φ ∨ Ψ, t, w) = T iff either v(Φ, t, w) = T or v(Ψ, t, w) = T, or both

7.

v(Φ → Ψ, t, w) = T iff either v(Φ, t, w) ≠ T or v(Ψ, t, w) = T, or both

8 .

v(Φ ↔ Ψ, t, w) = T iff v(Φ, t, w) = v(Ψ, t, w

 

For the next two rules, Φα/β  stands for the result of replacing each occurrence of the variable β in Φ by α, and D(t,w) is the domain that v assigns to world w at time t.

9 .

v(∀βΦ, t, w) = T iff for all potential names α of all objects d in D(t,w), v(α,d)α/β , t, w) = T

10 .

v(∃βΦ, t, w) = T iff for some potential name α of some object d in Dw, v(α,d)α/β , w) = T

11 .

v(□Φ, t, w) = T iff for all worlds u such that wut, v(Φ, t, u) = T

12.

v(◊Φ, t, w) = T iff for some world u, wut and v(Φ, t, u) = T

13.

v(HΦ, t, w) = T iff for all times t′ in w such that t′ℰt and v(Φ, t′, w) = T

14.

v(PΦ, t, w) = T iff for some time t′ in w, t′ℰt and v(Φ, t′, w) = T

15.

v(GΦ, t, w) = T iff for all times t′ in w such that tt′ and v(Φ, t′, w) = T

16.

v(FΦ, t, w) = T iff for some time t′ in w, tt′ and v(Φ, t′, w) = T

 

[Rule 9 is saying that the ‘for all’ quantification of a formula is true in a world at a certain time if it holds for all possible substitutions of the variables for that world and time. Rule 10 says that the ‘for some’ or ‘there is a’ quantification of a formula is true at a world and time if it holds for at least one substitution of the variables. Rule 11 says that the necessity operation on a formula is true for a world at a time if it is true for all worlds accessible to that world. That means in our modal tense context that the formula does not need to be true for worlds whose histories are not the same as the one in question. So suppose two worlds at a certain time have the same pasts and the same possible futures. What is possible in one world will be possible in another, since what happens in one could happen in the other. And this is most notable here with reference to what is possible to happen in the future. In other words, at that time point, both could go down the same path. Then suppose a moment later that one world has gone down one path and the other world has gone down another path. This means that the further future branches of one world are no longer available to those of the other (at least as attained by means of the same series of events). So since they lost accessibility, what is possible in one is not necessarily possible in the other. (Also, since pasts cannot be altered, one world will no longer be able to have the same past as the other, and in that sense perhaps they are not longer accessible temporally speaking.) Rule 13 says that a formula modified by the ‘it has always been the case that’ operator (H) is true for a world and time only if it holds for all times preceding that one in question. Rule 14 says that a formula modified by the ‘it was (at some time) the case that’ (P) is true for a world and time only if prior to that time in that world there is at least one moment where it is true. Rule 15 says that a formula modified by the ‘it will always be the case that’ operator (G) is true at a world and time only if it holds for all times coming after that one, in that world. Rule 16 says that a formula modified by the ‘it will  (at some time) be the case that’ operator (F) is true for some world and time only if there is at least one moment in the future where it holds in that world.]

 

Nolt then revises some of the basic semantic definitions to suit this modal tense logic:

DEFINITION A formula is valid iff it is true at all times in all worlds on all of its valuations.

DEFINITION A formula is consistent iff it is true at at least one time in at least one world on at least one valuation.

DEFINITION A formula is inconsistent iff it is not true at any time in any world on any of its valuations.

DEFINITION A formula is contingent iff there is a valuation on which it is true at some time in some world and a valuation on which it is not true at some time in some world.

DEFINITION A set of formulas is consistent iff there is at least one valuation containing a world in which there is a time at which all the formulas in the set are true.

DEFINITION A set of formulas is inconsistent iff there is no valuation containing a world in which there is a time at which all the formulas in the set are true. |

DEFINITION Two formulas are equivalent iff they have the same truth value at every time in every world on every valuation of both.

DEFINITION A counterexample to a sequent is a valuation containing a world in which there is a time at which its premises are true and its conclusion is not true.

DEFINITION A sequent is valid iff there is no world in any valuation containing a time at which its premises are true and its conclusion is not true.

DEFINITION A sequent is invalid iff there is at least one valuation containing a world in which there is a time at which its premises are true and its conclusion is not true.

(Nolt 373-374)

 

Nolt will now show some applications of modal tense logic. He will focus on the problem of determinism. [He seems to be saying that according to the determinist view, there would never be alternate possibilities but rather just one solid trunk.]

The primary application of modal tense logic is in clarifying our understanding of the relation between time and possibility. One of the perennial philosophical issues concerning that relation is the question of determinism. Determinism is the thesis that at any given time the only possible world is the actual world – that, in terms of our picture, the tree of time has no thin branches.

(Nolt 374).

 

Nolt says there have been a number of arguments for determinism. One of them holds that “since God knows everything that will happen, the course of events cannot deviate from what God foresees and is therefore determined” (374). Nolt notes that this argument is based, however, “on a dubious theological premise” (374).

 

The more cogent arguments are ones “that aim to deduce determinism not from assumptions about God’s foreknowledge, but from assumptions about the structure of time itself” (374). He then gives an example of such an argument. [Here the relevant structural feature of time seems to be that after events happen, you cannot rewrite history. The inference from this structural feature of time then seems to be the following. We take the perspective of the present. What happened before this moment cannot be altered. We also cannot alter this moment, as it is actually what is happening now. So the prior moment cannot be altered, and this moment following it cannot be altered. Were we to go back in time, any event coming after and leading up to the present will likewise follow a course that cannot be altered. Since the present is a moment in time which is past in relation to future moments (which will later be present), that means also we cannot alter the course of events into the future. (See Priest’s Logic: A Very Short Introduction chapter 6 and chapter 8 for similar discussions.) The structure of the argument begins with the fact that something is the case now. From this we infer that it was the case in the past that in the future this would be so (now). Then, from this we infer that it was always the case that it necessarily would be so that later in the future (now) this would be so. Thus the present moment was predetermined in the past.]

consider the following argument, which purports to show that anything that happens has always been predetermined (i.e., has always necessarily been going to happen):

Suppose that as a matter of fact, a certain event happens – for example, that you read this logic book. Then it has always been the case that you would read this logic book. Therefore it was always necessary that you would read this book. Since the same reasoning can be applied to any actual event, anything that happens was always destined to happen.

The core of this argument consists of two inferences, which, using ‘R’ for ‘You read this book’, we may formalize as follows:

R ⊢ HFR

HFR ⊢ HFR

(374)

 

Nolt then shows that the first inference is valid. [Nolt first does the proof intuitively. We suppose for reductio the negation of the conclusion, and we will see if we can find a contradiction. So we suppose that we are reading this book, but in fact it was not the case that we were always going to be reading the book now. The next part of the reasoning seems to be that since in all moments before this one we were not going to be reading the book, that means there is at least one such past moment. Let us now look closer at this past moment and what we are saying about it. We are saying that for this past moment, we were not going to be reading the book in any moment coming after it. That means in the present moment in question, we are not reading the book. But we said already that we are reading that book. This means that the inference is valid.]

Analysis of these inferences provides a good illustration of the uses of our semantics. The first is valid. Intuitively, we can see this as follows. Suppose for reductio that this inference is invalid – that you are now at this moment, t, reading this book, but that it is not the case that you have always been going to read this book. Since you have not always been going to read this book, there was a time earlier than t, call it t′, at which it is not the case that you were going to read this book. | But then it was true at t′ that at all later moments you would not read this book. Since in particular the current moment t is later than t′, it follows that you are not reading this book now at t – which contradicts what we said above. Hence the first inference is valid. Here is the same reasoning in strict meta theoretic terms:

METATHEOREM: ‘R ⊢ HFR’ is valid.

PROOF: [see page 375. Nolt performs a reductio like he did informally above].

(374-375, boldface in the original)

 

So the first inference is valid. But what about the second one, HFR ⊢ HFR? Nolt will show it is invalid. For this, we need to “construct a model on which the premise is true and the conclusion is false” (375). [So it would need to be true that there was a moment in the past for which the present moment of reading is true, but also that there was a moment in the past in which it is not necessarily the case that in the future it will be true. Thus for that past moment, there needs to be a possible world where reading the book does not happen in the future. Nolt says that in this alternate possible world, reading the book does not happen in the present. (He will construct a model without any moments beyond the present, so that will eliminate the possibility that in the other world, we are reading in a moment past the present.) Nolt says that our model will need two worlds. Both have the same past up to this moment, but the alternate world does not have us reading in the present moment. This means that in this alternate world, during the past moment, it was not going to be the case that in the future we would read the book. Therefore, it is not necessary in our own world that in the past we would be reading it in the future. In the formal proof, we say there are two worlds and two times. In world 1, we are not reading at the past time 1 but we are reading in the current time 2. In world 2, we are not reading at the past time 1 and we also are not reading in the present time 2. In world 1 at time 1 (the past time), FR is true, because it is true that at a later time R (we are reading) holds. The model then infers that HFR (it has always been the case that it will be the case that R) at time 2 is true. This is because there is only one time prior to the present time 2, so it holds for all such past moments. In world 2 at (past) time 1, however, FR is not true, because in the only moment coming after it, R is false. Now, at time 1, both worlds have access to each other, because they have the same pasts. This means that at time 1, it is not true that it is necessary in world 1 for R to hold in time 2, because in the alternate (and accessible) world it does not. Now recall rule 13: “v(HΦ, t, w) = T iff for all times t′ in w such that t′ℰt and v(Φ, t′, w) = T”. Now since in world 1, □FR is false for all times coming before time 2, that means it is not true (at world 1 and time 2) that it was always necessary in the past that in the future R would hold. So this model shows the premise that HFR is true for world 1 and time 2, and this is because in world 1, it always was going to be the case that R will hold at time 2. However, the conclusion HFR was shown to be not true, because in the model there is another world for which in the past moment 1, R will not hold for time 2.]

To make this informal reasoning rigorous, we must formalize this counterexample. We aim to make it simple – though that also makes it unrealistic. Our model need contain only two times, a past time t1 and the present t2, and two worlds, w1 and w2, each containing both times. (The future plays no role in this example, nor do changes in the past that would require more than one past time in either world.) The sentence letter ‘R’ will be false at t1 and true at t2 in the actual world w1 and false at both t1 and t2 in the merely possible world w2.  [...] | [...] These stipulations define the model. Having done that, the only work that remains is to apply the truth clauses for the operators to verify that this model does indeed make the premise ‘HFR’ true and the conclusion ‘HFR; false:

METATHEOREM: ‘HFR ⊢ HFR’ is invalid.

PROOF: [See page 376. The proof follows the reasoning outlined above in brackets.]

(Nolt 375-376, boldface in the original)

 

Nolt then acknowledges that this proof does not refute determinism itself but rather just one argument for it. In fact, since it is modeled on non-deterministic time where there are multiple possible futures,

That it yields counterexamples to deterministic arguments is therefore no wonder. The determinist could well retort that we have used the wrong semantics and hence the wrong logic, that the true semantics represents time not as a branching tree but as a single nonbranching line, and that our semantics simply begs the question.

(376)

 

Nolt then notes the need to incorporate metaphysical assumptions into logical modeling in order to make the findings philosophically interesting and fruitful, but this makes them more contestable.

Logic alone cannot settle this issue. For any purported solution, one can always ask whether the correct semantics, and hence the correct logic, has been used. But here opinions will differ. One can be extremely conservative, allowing into one’s semantics only the most strictly logical presuppositions or one can be more venturesome, adopting presuppositions with a metaphysical tinge. (I have been somewhat venturesome, for example, in assuming that ℰ is transitive and, within worlds, linear, and also in assuming that accessibility amounts to shared | history; the determinist, who makes the strong assumption that only one world is possible at any given time, is more venturesome still.) Conservative logics, which operate with fewer presuppositions, are less controversial. But, because they validate fewer inferences, they are also less interesting. The most interesting tense logics venture some way into the hazy borderland between logic and metaphysics.

(Nolt 377)

 

But even though these debates over metaphysical assumptions call into question our proofs, we still can “clarify our conceptions if we take the time to formalize them and relate them to various models” (377). Nolt adds that there is still something we can gain from making a working model of deterministic time, namely it shows that deterministic time is a consistent concept and thus

a nondeterministic universe cannot be ruled out on logical grounds alone. There is a logic of nondeterministic time, whether or not time itself is deterministic.

(Nolt 377, boldface mine)

[[I note here that to say there is a ‘logic’ of something means that there is a consistent model for it.]]

 

[Nolt now turns to a description of the general features of modal tense logic, which I leave for another summary, even though there is no formal section division within section 13.2.]

 

 

 

 

 

 

From:

 

Nolt, John. Logics. Belmont, CA: Wadsworth, 1997.

 

 

Or if otherwise noted:

Priest, Graham. Logic: A Very Short Introduction. Oxford: Oxford University, 2000.

[See http://piratesandrevolutionaries.blogspot.com/2015/12/priest-ch8-of-logic-very-short_18.html

]

 

.