8 Aug 2016

Nolt (15.1) Logics, ‘Free 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

 

15.1 Free Logics

 

 

 

 

Brief summary:

Leibnizian semantics for modal logic only worked when we dealt strictly with entities that can be said to exist. Were we to deal with a non-existing entity, then we have problems when using the existential quantifier, since it implies the thing’s existence. A solution for this is using a free logic. It is “free” in the sense that it is free from the restriction from only making models with existing entities. One sort of semantics for a free logic is Meinongian semantics. It has both an “inner” domain of existing entities but also another “outer” domain for all existing and as well all non-existing entities. The extensions of all names are found in the outer domain, but only names of existing things have extensions in the inner domain. And the extension of non-quantified predicates is found in the outer domain of existing and non-existing predicates. This allows us to make true statements about the properties and relations of non-existing entities. For example, we might say that it is true that a unicorn has a horn, even though none exist. For, the extension for the predicate “is horned” would be found in the outer domain where unicorns are listed. However, when we use quantifiers, the extensions of the predicates are only found in the inner domain of existing entities. This way, were we to use an existential quantifier for a non-existing entity, the formula would be false. For, the predication would not be fulfilled, as no entity would belong to its proper extension, and this is because, in our example, unicorns are not found in the inner domain of existing entities, which is where we look for quantified expressions. The definition and rules for Meinongian semantics are the following.

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

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

2. A nonempty set ℑ of objects, which is called the outer domain of v,

3. For each world w in Wv a nonempty set Dw of ℑ called the inner domain of w,

4. 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 ℑ.

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

iii. If σ is a one-place predicate, v(σ, w) is a set of members of ℑ.

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

(Nolt 314-315)

 

Valuation Rules for Leibnizian-based Meinongian Modal Predicate Free Logic

Given any Leibnizian valuation v, for any world w in Wv:

1. If Φ is a one-place predicate and α is a name, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

2. If Φ is an n-place predicate (n>1) and α1 ... , αn are names, then

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

v(Φα1, ... , αn, w) = F iff <v1), ... , vn)> ∉ v(Φ, w).

3. If α and β are names, then

v(α = β, w) = T iff v(α) = v (β);

v(α = β, w) = F iff v(α) ≠ v (β).

 

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

4.

v(~Φ, w) = T iff v(Φ, w) ≠ T;

v(~Φ, w) = F iff v(Φ, w) = T.

5 .

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

v(Φ & Ψ, w) = F iff either v(Φ, w) ≠ T or v(Ψ, w) ≠ T, or both.

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

v(Φ ∨ Ψ, w) = F iff both v(Φ, w) ≠ T and v(Ψ, w) ≠ T.

7.

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

v(Φ → Ψ, w) = F iff both v(Φ, w) = T and v(Ψ, w) ≠ T.

8 .

v(Φ ↔ Ψ, w) = T iff either v(Φ, w) = T and v(Ψ, w) = T, or v(Φ, w) ≠ T and v(Ψ, w) ≠ T;

v(Φ ↔ Ψ, w) = F iff either v(Φ, w) = T and v(Ψ, w) ≠ T, or v(Φ, w) ≠ T and v(Ψ, w) = T.

 

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

9 .

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

v(∀βΦ, w) = F iff for some potential name α of some object d in Dw, v(α,d)α/β , w) ≠ T;

10 .

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

v(∃βΦ, w) = F iff for all potential names α of all objects d in Dw, v(α,d)α/β , w) ≠ T; |

11 .

v(□Φ, w) = T iff for all worlds u in Wv, v(Φ, u) = T;

v(□Φ, w) = F iff for some world u in Wv, v(Φ, u) ≠ T;

12 .

v(◊Φ, w) = T iff for some world u in Wv, v(Φ, u) = T;

v(◊Φ, w) = F iff for all worlds u in Wv, v(Φ, u) ≠ T.

(with the beta symbol following quantifiers shown as non-subscript, following the presentation in this section)

‘∃x x = α’, meaning ‘α exists’, can be notated as ‘E!α’.

 

 

 

Summary

 

Chapter 15: Mildly Nonclassical Logics

 

Nolt notes that the sorts of logics we have been dealing with so far are all considered types of classical logic, because they have the following features: {1} the logical meaning of the statements in these logics are their truth conditions, {2} the truth values for statements are limited to true and false, and not both and not neither, {3} all names refer to some existing thing. These assumptions are fine when we are using logic for certain applications, but for other applications they are not fitting. In the following chapters Nolt will show ways that these logics fall short, and he will cover a number of alternative logics, nonclassical ones, that provide solutions for these shortcomings. In this chapter in particular Nolt will discuss “some relatively tame departures from classicism” (Nolt 397). In the next chapter we will examine even more radical departures from classical logic. He notes that the division is somewhat arbitrary and also that many logicians do not approve of these departures from classical logic.

All the logics we have examined until now have presupposed that (1) the logical meaning of a statement is its truth conditions, (2) all statements are either true or false but not both, and (3) every name refers to some existing thing. The logics we have developed under these assumptions are called classical logics. But while these assumptions are justifiable for some applications of logic, for others they are not. In this chapter and the next we raise specific challenges to these assumptions. The result, as we shall see, is not anarchy or chaos but an intriguing plurality of nonclassical logics. In this chapter we focus on some relatively tame departures from classicism (hence the chapter title). In the next we shall consider more radical deviations. This division is, however, somewhat arbitrary, and some logicians regard some of the developments even of this chapter as beyond the pale.

(397)

 

 

 

15.1 Free Logics

 

Nolt observes that in classical predicate logic, we can make a formulation of the existence of some thing without regard to the actual existence of that thing. [The formulations are merely structures which can be used to for philosophical articulations.] But when we are dealing with non-existent entities, we can run into the problem of stating that something exists when it really does not. So there is normally nothing preventing us from writing something like ‘∃x x = α’ where α is any name. This is valid in classical logic. But in ordinary language, we have many names, like ‘Hamlet’ and ‘ the Easter Bunny’ which do not refer to existing entities. However, the statement ‘∃x x = α’ [which might be read something like, there is an x such that x is alpha, or maybe just as, there is an alpha], implies that the thing does exist (397).

 

Nolt then further explains that the problem is not just with statements about things that are fictional in our world. It also applies to things in other possible worlds where something does not exist, and yet still statements of the form ‘∃x x = α’ would still be valid. Nolt elaborates with an example:

This problem is not confined to fictional names. Even a perfectly respectable name, like ‘Arkansas’, becomes problematic in modal logic, which may entertain the possibility of worlds in which Arkansas does not exist. In such a world, ‘∃x x = a’ is plainly false, reading ‘a’ as ‘Arkansas’; but according to classical predicate logic, ‘∃x x = a’ is a logical truth. Nor is the difficulty confined to alethic modalities. It arises too in tense logic, where we may, for example, consider the actual world at times before Arkansas existed. At such times, once again, ‘∃x x = a’ surely ought to be false.

(Nolt 397)

 

But suppose that we just use a form with a variable rather than with a name, like ‘∃x x = x. Here we are merely saying that ‘something self-identical exists’ (397) or that simply ‘something exists’ (398). This is valid in classical logic. For, there is a “stipulation in the classical definition of valuation that domains are non-empty’ (398). Nolt explains that the purpose of this stipulation is so that “names have something to denote” (398). But there is a philosophical problem with this stipulation. [The problem seems to be that we are just assuming something exists, but there is no logical basis for this assumption. Let me quote as I might not have that right.]

But, while true, ‘∃x x = x seems not to be a genuine logical truth. “Why is there something, and not rather nothing?” asks the philosopher Martin Heidegger; and the answer, if there is one, surely does not lie in the semantic conventions of classical predicate logic. No merely logical response can placate such questioning. A more modest logic would allow empty domains and would therefore have no such theorems as ‘∃x x = x.

(Nolt 398)

 

What we need is a logic that is “capable of handling nondenoting names, names denoting objects that do not exist at a given world, and, perhaps, empty domains” (398). A logic of this sort are called “a free logic,  because it is free from the presupposition that a name must denote some existing thing” (398). Nolt then says there are two strategies for developing a free logic, and he will mention both.

 

In the first strategy, we simply “allow some names to have no denotation at all” (398). He says that this is especially appropriate when we are using fictional names [like ‘Hamlet’ and ‘the Loch Ness Monster’ (397)] or theoretical names that have later been realized to be “based on misconceptions”, with an example of which being ‘the ether’ (398) [and he previously mentioned ‘Phlogiston’ (397)]. Making this adjustment involves us modifying our “valuation rules for atomic sentences containing names, since it is ordinarily presupposed that the names denote something” (398). So suppose we are dealing with classical predicate logic. We normally in this system formulate “the valuation rule for atomic formulas with one-place predicates as follows:”

1. If Φ is a one-place predicate and α is a name, then v(Φα) = T iff v(α) ∈ v(Φ).

(398)

[Let us consider a possible way to think about this rule. Suppose we have the following model. We will suppose we have our world and another possible world where we have fantasy things that exist in it. Let us restrict our worlds to ones with just horses or unicorns and nothing else.

v(h) = horse

v(u) = unicorn

w1 = {h}

w2 = {h, u}

F means “... has four legs”

v(‘F’, w1) = {horse}

v(‘F’, w2) = {horse, unicorn}

v(‘Fh’, w1) = T

v(‘Fh’, w2) = T

v(‘Fu’, w2) = T

but

v(‘Fu’, w1) = F

This last valuation results from the valuation rule, which was “If Φ is a one-place predicate and α is a name, then v(Φα) = T iff v(α) ∈ v(Φ).” So let us fill that in using our example of the the unicorn in world 1: “If ‘F’ is a one-place predicate and ‘u’ is a name, then v(‘Fu’, w1) = T iff v(u) ∈ v(‘F’, w1).” Now, v(u) = unicorn, and v(‘F’, w1) = {horse}. So as we can see, v(u) ∉ v(‘F’, w1), and thus v(‘Fu’, w1) ≠ T. This is an example I selected, and probably it is not good for Nolt’s point. What the model is saying is that in our world, it is false that a unicorn has three legs. Perhaps the idea is that a unicorn still has four legs whether or not it actually exists in reality. I am not sure, but Nolt’s next point is that the fact that v(Φα) does not exist means that we must supplement our rule. The problem might be that I interpreted the “iff” in the formulation to mean that if the extension of the name is not in the extension of the predicate, as with unicorns in world 1, then that means it must not be true. (Here I am using biconditional modus tollens: “From Φ ↔ Ψ and ~Ψ, infer ~Φ. And from Φ ↔ Ψ and ~Φ, infer ~Ψ” (Nolt 102, mentioned in this entry). But perhaps the rule does not tell us what the value would be when the name’s extension is not in the predicates extension on account of the object not being in the domain.)] “But where α has no denotation, v(Φα) does not exist, so this rule must be supplemented by some additional convention” (398).

 

[Recall that we are still discussing the first strategy for dealing with nonexisting entities, namely that we will allow some names to have no denotation at all.] Nolt then explains that there is more than one way to deal with nondenotiting names. {1} We can say that whenever α does not denote something, v(Φα) would be false. {2} We can specify which predicates belong to non-denoting terms and which others do not; so “although Hamlet does not exist, it is true that he is a character in one of Shakespeare's plays, but false that he is buried in Rome” (398). {3} We can say that Φα is truth-valueless when it does not denote. We will discuss such supervaluational semantics in section 15.3. Nolt will not consider the first two strategies, because they are “problematic in various ways”. [So we will postpone a discussion of this strategy until section 15.3 where we will only address the third option. So we move on to the next strategy.]

 

For the “second strategy for developing free logics”, we still have all names denoting something, however, the difference here is that we say some of those denoted things are nonexisting (398). The way we would do this is by having two domains. The first one contains all actually existing objects. The second one contains both existing and nonexisting objects. Any of our names can denote any object in “the second and wider domain”. However, “the familiar existential and universal quantifiers range only over the narrower domain of existing things” (398). Nolt says that the name for such a system is Meinongian semantics, and it gets its name from “the philosopher Alexius Meinong, who held that names or definite descriptions that do not denote existing things nevertheless denote objects which, though they do not exist, have ‘being’ ” (399a, boldface mine).

 

Nolt then says that “Meinongian semantics is especially suited to various forms of modal logic (including tense logics)” (399). Nolt next explains how Meinongian semantics is implemented in alethic modal logic [which is concerned with necessity, possibility, and can be modeled using possible worlds semantics]. [As we noted before, Meinongian semantics involves defining two domains.] The first domain of Meinongian semantics for alethic modality is a world-relative domain that contains all the objects that exist in some particular world. This first domain is called the inner domain. The second domain, called the outer domain, is not world relative, and it contains all those things that can be named. This includes all possible and maybe even all fictional things even if they do not exist in any possible world.

Meinongian semantics is especially suited to various forms of modal logic (including tense logics). In an alethic modal logic, it is usually implemented by defining two domains. The first of these, called the inner domain, is world-relative and represents, as usual, the domain of objects existing in that world. The second, called the outer domain, is, according to the version of Meinongian semantics I shall describe, not world-relative. The outer domain represents the set of all things that can be named, including all things in the inner domains of one's own world as well as merely possible things and perhaps also fictional things – even if these exist in no possible world. It thus contains all the objects that exist in any world of the model and maybe some other objects as well. (In a tense logic, the inner domain of a time is, analogously, the set of things existing at that time; the outer domain contains all things existing at any time in the same time sequence – and perhaps also some things, like fictional objects, that exist outside this sequence.)

(399, boldface mine, except for underlined terms, which are boldface in the original)

 

Nolt then explains how to evaluate statements like ‘∃x x = α’ in Meinongian semantics. [Recall that the inner domain is the one with all actually existing things and the outer domain is the one with all denotable things regardless of their existence.] We say that the value of ‘∃x x = a’ is true only if the object ‘a’ is found in the inner domain, [that is, if it is an existing thing in some world]. But, suppose that ‘a’ is not in the inner domain but rather is in the outer domain, then it is false.

On a Meinongian semantics, the formula '‘∃x x = a’ is true at a given world w if and only if the object denoted by ‘a’ is in that world’s inner domain. If this object is not in w’s inner domain, but only in the outer domain – that is, if it does not exist at w – then ‘∃x x = a’ is false at w.

(399)

 

[Recall from before one of the problems with ‘∃x x = x’ in a classical logic. It asserts that something exists, but there is no real basis for this. It could be that nothing exists. The problem was that classical valuation  requires sets to be non-empty.] “Moreover, on Meinongian semantics, since names need not denote existing objects, there is no reason not to allow the inner domains of some worlds to be empty, thus falsifying ‘∃x x = x’ at those worlds” (399).

 

[Recall from section 11.2.1 when we encountered the issue of non-denoting names.

Suppose now that we use the name ‘n’ to denote object β, that is, let v(‘n’) = β. (Note the absence of a world-variable here; the denotation of a rigidly designat- | ing name, unlike truth or the denotation of a predicate, is not world-relative.) Then we would say that the statement ‘Bn’ (“n is blue”) is true in w1, but not in w2, that is, v(‘Bn’, w1) = T, but v(Bn’, w2) = F.

 

But what are we to say about the truth value of ‘Bn’ in w3, wherein β does not exist? Consider some possible (but nonactual) stone. Is it blue or not blue in the actual world? Both answers are arbitrary. Similarly, it seems arbitrary to make ‘Bn’ either true or false in a world in which ‘n’ has no referent.

(Nolt 311-314)

And recall also how we defined the evaluation of one-place predicates:

Valuation Rules for Leibnizian Modal Predicate Logic

Given any Leibnizian valuation v, for any world w in Wv:

1. If Φ is a one-place predicate and α is a name whose extension v(α) is in Dw, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

(Nolt 315)

So this is the basic structure we saw before, where when the name’s extension is found in the predicate’s extension for some world, then it is true, and it is false otherwise. Nolt now notes that (with our current considerations with Meinongian semantics) the name’s extension may not be a member of Dw. (Recall that Dw includes only the domain of world w and is not all the domains of all worlds.) But, the predicate’s extension in classical modal logic can only be found in Dw. And, we stated in the rule that “α is a name whose extension v(α) is in Dw.” So we cannot evaluate the predicate when the name denotes a nonexisting thing, if we just have this rule.]

Further, Meinongian semantics provides a way of completing the truth conditions for atomic formulas of modal predicate logic, which we left incomplete in Section 11.2. For example, where Dw is the (classical) domain of world w, we there defined the truth conditions for an atomic formula of the form Φα as follows:

If Φ is a one-place predicate and α is a name whose extension v(α) is in Dw, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

The problem is that while the extension of a name need not be a member of Dw, the extensions of predicates are in classical modal logic confined to Dw. Given this restriction, we intentionally formulated the truth conditions to say nothing about the truth value of Φα if v(α) ∉ Dw (i.e., if α denotes an object that does not exist in w), for it would have been arbitrary to stipulate truth conditions where we had assigned no extensions to justify them. Thus, for example, if ‘α’ names Arkansas, ‘S’ is a predicate meaning “is a state,” and w is a world in which Arkansas does not exist, these truth conditions say nothing about the truth value of ‘Sa’ at w. There simply is no structure within classical modal semantics on which to base such a truth value.

(399)

 

We can solve this problem using Meinongian semantics. We make Dw  be the inner domain of world w. And we also construct a second domain, an outer one, and we give it the name ℑ. [I do not follow the next point very well. He writes: “So, for example, for a | one-place predicate Φ, v(Φ, w) is now a subset of ℑ rather than of Dw.” I suppose this is saying that we have all the existing objects in Dw and all the existing and non-existing ones in ℑ. The sets belonging to each predicate will be found as subsets in ℑ. I am just a little confused, because I would think that subsets for predicates taking existing terms would be found also in Dw. But perhaps the idea is that we consider ℑ to be the set we assign to all predicates just so that there is always an extension regardless of which terms are used. I am just guessing.] And not only is the extension of a predicate found in ℑ but also the extension of each name is found in ℑ. However, a name’s extension is not world relative. When we construct models in Meinongian semantics, we need to specify not just the existing objects for which a predicate is true but also which nonexisting ones for which a predicate is true.]

Meinongian semantics provides the needed structure. In a Meinongian semantics, Dw becomes the inner domain of world w and there is in addition an outer domain, which we shall call ℑ. The extensions of predicates, instead of being confined to Dw, are now defined for the outer domain ℑ. So, for example, for a | one-place predicate Φ, v(Φ, w) is now a subset of ℑ rather than of Dw. Similarly, each name denotes an object in ℑ, though the extension of a name – in contrast to that of a predicate – is always rigid, that is, not world-relative. On Meinongian semantics it becomes part of the task of constructing a model to stipulate for each predicate and each world not only which existing objects that predicate is true of in that world, but also which nonexisting objects it is true of in that world. We define extensions of predicates at worlds not simply for all the actual objects in those worlds, but for all nameable objects.

(399-400)

 

Whether or not we say that it predication is true for some object in some world “seems largely a matter of convention or stipulation” (400). However, after we have made that determination, we can model that status using Meinongian semantics. The Leibnizan semantics from section 11.2 does not allow this, however (400).

 

[The next idea seems to be the following, but please consult the quotation to follow as I might have this wrong. So Dw contains the set of all existing objects, and ℑ is the set of all existing and non-existing objects. We said also that the extensions of names and predicates are found in ℑ. Perhaps we might say that all expressions that we formulate have some meaning or interpretation. They are not necessarily non-sensical because there is no reference to the terms and predications. However, we have the problem of existential quantification implying the existence of the terms being quantified. The next point seems to be that although the extensions are in the set ℑ of all existing and non-existing entities, the domain over which quantifiers range is restricted to the domain Dw of existing entities. So let me try to work through this idea with an example. Suppose we claim simply that Pegasus is a unicorn. Now, we will symbolize this. Let us say that p = Pegasus and U = is a unicorn. In our set ℑ are many things. Among them are Pegasus and other unicorns. So the extension of ‘p’ is Pegasus, which is in ℑ but it is not in Dw. The extension of U is a set of singles, all of which are unicorns. So it will be something like {<Pegasus>, <[some other unicorn]>, <[etc.]>}. This means that ‘Up’, meaning ‘Pegasus is a unicorn’, is true, because the extension of ‘p’ is found as a member of the extension of ‘U’. But, as we said, quantification only ranges over the domain Dw. So if we have ∃xUx, then it is not enough that Pegasus is in ℑ. We need to see of the extension of U (as determined by means of ℑ) has any members that are also in Dw. But none of the members of U’s extension are found in Dw, because all its members are non-existing entities. Therefore, ∃xUx is false. Let me quote.]

While the extensions of predicates and names are chosen from the outer domain ℑ, we retain the standard quantifier rules, according to which quantifiers range only over the inner domain Dw. Thus, if we decide to make ‘Sa’ (“Arkansas is a state”) true in some world w where neither Arkansas nor any other state exists (i.e., no member of v(‘S’, w) is in Dw), then even though ‘Sa’ is true in w, ‘∃xSx’ is false there. So one way in which Meinongian semantics differs from classical semantics is that it makes the rule ∃I invalid.

(Nolt 400)

[For that last point, recall how Agler in his Symbolic Logic section 8.1.2 defined Existential Introduction:  

Existential Introduction (Ι)
From any possible substitution instance ‘P(a/x),’ an existentially quantified proposition ‘(∃x)P’ can be derived by consistently replacing at least one individual constant (name) with an existentially quantified variable.
P(a/x)
(∃x)P
∃I

(Agler 329)

And recall the  first simple proof he gave to illustrate it:

Zr ⊢ (∃x)Zx
1 Zr P
2 (∃x)Zx 1∃I
(Agler 329)

So here we can see that we begin with an expression with a constant in it. Then, on the basis of the reasoning that if we have such an expression for some term, then we can say that at least one such thing taking that predicate exists. Nolt’s point about this rule being invalid in Meinongian semantics seems to be that just because we have valid formulations that predicate terms, that does not mean they exist, that is to say, the extension for the quantified version of that predicate may not be found in the domain of existing entities. And thus we cannot use this existential introduction rule, because we cannot assume that the extension for some predicate lies in the domain over which the quantifiers range.]

 

Nolt then says that there is “nothing essential to the understanding of free logic hinges on whether we take a Kripkean or Leibnizian approach to modality” (400) [I am not sure why, but perhaps the idea is that regardless of whether we use a Kripkean or Leibnizian semantics, little of any importance would emerge.] For this reason, Nolt will take a Leibnizian approach because by leaving out the accessibility relation, we will have a simpler set-up. Nolt then characterizes the valuation rules for a Meinongian free logic using Leibnizian semantics in the following way.

 

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

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

2. A nonempty set ℑ of objects, which is called the outer domain of v,

3. For each world w in Wv a nonempty set Dw of ℑ called the inner domain of w,

4. 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 ℑ.

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

iii. If σ is a one-place predicate, v(σ, w) is a set of members of ℑ.

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

(Nolt 314-315)

Nolt then will provide the valuation rules for atomic formulas containing n-place predicates where n is greater than zero. [Recall from section 11.2.1 when we were examining the rules for evaluation in Leibnizian semantics that we specified that the extensions must be in Dw. One such rule was:

1. If Φ is a one-place predicate and α is a name whose extension v(α) is in Dw, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

(Nolt 315)

Nolt’s point now is that we can drop that specification for the domain. The idea seems to be that since the extension can be outside Dw in ℑ, that we do not need to specify which domain. But I am not sure why it is not necessary to specify ℑ.]

We may now complete the valuation rules for atomic formulas containing n-place predicates, n>0. These rules need no longer be restricted to the case in which the extensions of the relevant names are in Dw . Instead, they now read simply:

1. If Φ is a one-place predicate and α is a name, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

2. If Φ is an n-place predicate (n>1) and α1 ... , αn are names, then

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

v(Φα1, ... , αn, w) = F iff <v1), ... , vn)> ∉ v(Φ, w).

(Nolt 401)

 

Nolt says that

the other valuation rules may be stated precisely as in Section 11.2. Specifically, we have for the existential quantifier:

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

v(∃βΦ, w) = F iff for all potential names α of all objects d in Dw, v(α,d)α/β , w) ≠ T;

(Nolt 401 [note that in section 11.2.1 the ∃β has the beta symbol more as a subscript, but I do not know why. See p.315.])

[So as we can see, unlike with the valuations for non-quantified propositions, we see in this case that the extension must be in Dw. I am not sure if we can do this, but possibly what Nolt is saying is that all the rules are identical except for the two prior to these. So let us write them all out to make the list complete, in case they all still hold.

Valuation Rules for Leibnizian-based Meinongian Modal Predicate Free Logic

Given any Leibnizian valuation v, for any world w in Wv:

1. If Φ is a one-place predicate and α is a name, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

2. If Φ is an n-place predicate (n>1) and α1 ... , αn are names, then

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

v(Φα1, ... , αn, w) = F iff <v1), ... , vn)> ∉ v(Φ, w).

3. If α and β are names, then

v(α = β, w) = T iff v(α) = v (β);

v(α = β, w) = F iff v(α) ≠ v (β).

 

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

4.

v(~Φ, w) = T iff v(Φ, w) ≠ T;

v(~Φ, w) = F iff v(Φ, w) = T.

5 .

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

v(Φ & Ψ, w) = F iff either v(Φ, w) ≠ T or v(Ψ, w) ≠ T, or both.

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

v(Φ ∨ Ψ, w) = F iff both v(Φ, w) ≠ T and v(Ψ, w) ≠ T.

7.

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

v(Φ → Ψ, w) = F iff both v(Φ, w) = T and v(Ψ, w) ≠ T.

8 .

v(Φ ↔ Ψ, w) = T iff either v(Φ, w) = T and v(Ψ, w) = T, or v(Φ, w) ≠ T and v(Ψ, w) ≠ T;

v(Φ ↔ Ψ, w) = F iff either v(Φ, w) = T and v(Ψ, w) ≠ T, or v(Φ, w) ≠ T and v(Ψ, w) = T.

 

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

9 .

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

v(∀βΦ, w) = F iff for some potential name α of some object d in Dw, v(α,d)α/β , w) ≠ T;

10 .

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

v(∃βΦ, w) = F iff for all potential names α of all objects d in Dw, v(α,d)α/β , w) ≠ T; |

11 .

v(□Φ, w) = T iff for all worlds u in Wv, v(Φ, u) = T;

v(□Φ, w) = F iff for some world u in Wv, v(Φ, u) ≠ T;

12 .

v(◊Φ, w) = T iff for some world u in Wv, v(Φ, u) = T;

v(◊Φ, w) = F iff for all worlds u in Wv, v(Φ, u) ≠ T.

(with the beta symbol following quantifiers shown as non-subscript, following the presentation in this section)

]

 

As we noted already, this Meinongian valuation system affects our inference rules, since as we saw it invalidates ∃I. For, “there might be a world (or time) in which it is true that Arkansas is a nonexisting state” (401). Nolt then proves the invalidity of ∃I by making a model where neither Arkansas nor anything else exists.

METATHEOREM: The sequent ‘Sa ⊢ ∃xSx’ is invalid on Meinongian semantics.

PROOF: [See page 401 for details. He builds a model where the outer domain ℑ contains the number 1, but the inner domain of Dw is empty. The name for the number 1 is ‘a’, and there is a predicate ‘S’ whose valuation is the set including just the number 1. Thus the value of ‘Sa’ is true, because the extension of ‘a’ is found in the extension of ‘S’. But since the Dw domain is empty, then there is no assignment that can make ∃xSx true, and thus it is false. This means that in the sequent ‘Sa ⊢ ∃xSx’ the premise is true but the conclusion is false. It therefore is a counterexample to existential introduction.]

(Nolt 401, with my summary in brackets)

 

So as we can see, the inner domain Dw can be empty, which means in Meinongian semantics, it could be that nothing exists. Thus ‘∃x x = x’ is no longer valid. And Nolt proves this.

METATHEOREM: The formula ‘∃x x = x’ is not valid on Meinongian semantics.

PROOF: [See p.402 for details. Nolt makes a model similar to the one before, where the inner domain Dw is empty, and therefore the value of ‘∃x x = x’ is false. Thus there is a counterexample.]

(402, with my summary in brackets)

 

Nolt next notes that formulas taking the form ∃x x = α are true in a world only if the extension of α is in the inner domain. And as we know, when it is in the inner domain, that means it is an existing object. Therefore ‘∃x x = α’ can be interpreted as meaning ‘α exists’ (Nolt 402). Nolt then explains that there is a notation convention for this formulation. We can write ‘E!α’ to mean ‘α exists’ (402). Nolt then shows that a restricted version of existential introduction is still valid in Meinongian semantics, and we will use this new notation. [In this proof, we seem to have an argument with two premises. The first premise for some reason involves a substitution, but I do not know why. The basic idea seems to be something like the following. We have a predicate. It has a variable with certain substitutions that would make the formula true. Our first premise will provide one such proper substitution for the variable in the predicate. Our second premise then says that this substituted term exists. I am not sure, but I am supposing that we are thereby saying that it exists in the inner domain. That means we can say that at least one such thing belonging to the predicate exists, because we have already established that in the second premise. So this is similar to existential instantiation, with the difference perhaps being that we must establish the existence of the term that will then be notated with a variable along with the existential quantifier.]

METATHEOREM: Any sequent of the form Φα/β, E!α ⊢ ∃βΦ, where Φα/β is the result of replacing each occurrence of the variable β in Φ by the name α, is valid on Meinongian semantics.

PROOF: [See p.402 for the details. Nolt performs a reductio proof and concludes:]

Therefore all sequents of the formΦα/β, E!α ⊢ ∃βΦ are valid.

 

So, for example, we might reason concerning a particular rabbit named Allison:

Allison is a rabbit.

Allison exists.

∴ Some rabbit exists. |

In symbols:

Ra, E!a ⊢ ∃xRx

(Nolt 402-403)

 

So Nolt has provided a Meinongian semantics for quantified Leibnizian modal logic. But we still need inference rules in this system of free logic for quantified expressions. The rules that Nolt will give will apply to all sorts of free logics, and not just to modalized free logics [so I suppose this means these inference rules can apply to a quantified predicate logic that does not provide for modal operators.] For each quantifier there will be a modified  introduction and elimination rule. [The modifications will be such that they establish the existence of terms in the inner domain, as we saw before.]

Free Logic Quantification Inference Rules

Free Existential Introduction (F∃I) Let Φ be any formula containing some name α and Φβ/α be the result of replacing at least one occurrence of α in Φ by some variable β not already in Φ. Then from Φ and ∃x x = α infer ∃βΦβ/α.

Free Existential Elimination (F∃E) Let ∃βΦ be any existential formula, Ψ any formula, and α any name that occurs neither in Φ nor in Ψ. And let Φα/β be the result of replacing all occurrences of the variable β in Φ by α. Then, given a derivation of Ψ from the hypothesis Φα/β & ∃x x = α, end the hypothetical derivation and from ∃βΦ infer Ψ, provided that α does not occur in any other hypothesis whose hypothetical derivation has not ended or in any assumption.

Free Universal Introduction (F∀I) Let Φ be a formula containing a name α, and let Φβ/α be the result of replacing all occurrences of α in Φ by some variable β not already in Φ. Then given a derivation of Φ from the hypothesis ∃x x = α, end the hypothetical derivation and infer ∀βΦβ/α, provided that α does not occur in any other hypothesis whose hypothetical derivation has not yet ended or in any assumption.

Free Universal Elimination (F∀E) Let ∀βΦ be any universally quantified formula and Φα/β be the result of replacing all occurrences of the variable β in Φ for some name α. Then from ∀βΦ and ∃x x = α infer Φα/β.

(Nolt 403)

 

Nolt says that by adding these four rules to the ones we listed in section 11.4, “we obtain a logic that is sound and complete with respect to the Meinongian semantics outlined here” (403).

[For reference, let us list all the rules the other rules (the rules are compiled at this post):

~E Negation Elimination (Double Negation) From ~~Φ, infer Φ.
~I Negation Introduction (Reductio ad Absurdum, Indirect Proof

Given a hypothetical derivation of any formula of the form

(Ψ & ~Ψ) from Φ, end the derivation and infer ~Φ.

&E Conjunction Elimination (Simplification) From
(Φ & Ψ), infer either
Φ or Ψ.
&I Conjunction Introduction (Conjunction) From Φ and Ψ, infer
(Φ & Ψ).
∨E Disjunction Elimination (Constructive Dilemma)

From

(Φ ∨ Ψ),

(Φ→ Θ), and

(Ψ→ Θ), infer Θ.

∨I Disjunction Introduction (Addition) From Φ, infer either
(Φ ∨ Ψ) or
(Ψ ∨ Φ).
~E Conditional Elimination (Modus Ponens)

Given

(Φ→ Ψ) and Φ,

infer Ψ.

→I Conditional Introduction (Conditional Proof)

Given a hypothetical derivation of Ψ from Φ, end the derivation and infer

(Φ→ Ψ).

↔E Biconditional Elimination From
(Φ ↔ Ψ), infer either
(Φ→Ψ) or
(Ψ→Φ).
↔I Biconditional Introduction From
(Φ→ Ψ ) and
(Ψ→Φ), infer
(Φ ↔ Ψ).

(Nolt 102)

MT Modus Tollens From

Φ → Ψ and

~Ψ, infer

~Φ.

CP Contraposition

From

Φ → Ψ, infer

~Ψ → ~Φ.

↔MP Biconditional Modus Ponens From
Φ ↔ Ψ and
Φ, infer
Ψ. And from
Φ ↔ Ψ and
Ψ, infer
Φ.
↔MT Biconditional Modus Tollens From
Φ ↔ Ψ and
~Ψ, infer
~Φ.
And from
Φ ↔ Ψ and
~Φ, infer
~Ψ.
DS Disjunctive Syllogism

From

Φ ∨ Ψ and

~Φ, infer

Ψ.

And from

Φ ∨ Ψ and

~Ψ, infer

Φ.

HS Hypothetical Syllogism From

Φ → Ψ and

Ψ → Θ, infer

Φ → Θ.

DN Double Negation

From

Φ, infer

~~Φ.

DM DeMorgan’s Law’s

From

~(Φ ∨ Ψ), infer

~Φ & ~Ψ.

From

~Φ & ~Ψ, infer

~(Φ ∨ Ψ).

From

~(Φ & Ψ), infer

~Φ ∨ ~Ψ.

From

~Φ ∨ ~Ψ, infer

~(Φ & Ψ).

From

Φ ∨ Ψ, infer

~(~Φ & ~Ψ).

From

~(~Φ & ~Ψ), infer

Φ ∨ Ψ.

From

Φ & Ψ, infer

~(~Φ ∨ ~Ψ).

From

~(~Φ ∨ ~Ψ),

infer

Φ & Ψ.

COM Commutation From

Φ & Ψ, infer

Ψ & Φ.

From

Φ ∨ Ψ, infer

Ψ ∨ Φ.

ASSOC Association From
(Φ & Ψ) & Θ, infer
Φ & (Ψ & Θ).
From
Φ & (Ψ & Θ), infer
(Φ & Ψ) & Θ.
From
(Φ ∨ Ψ) ∨ Θ, infer
Φ ∨ (Ψ ∨ Θ).
From
Φ ∨ (Ψ ∨ Θ), infer
(Φ ∨ Ψ) ∨ Θ.
DIST Distribution From
(Φ & Ψ) ∨ Θ, infer
(Φ ∨ Θ) & (Ψ ∨ Θ).
From
(Φ ∨ Θ) & (Ψ ∨ Θ), infer
(Φ & Ψ) ∨ Θ.
From
(Φ ∨ Ψ) & Θ, infer
(Φ & Θ) ∨ (Ψ & Θ).
From
(Φ & Θ) ∨ (Ψ & Θ), infer
(Φ ∨ Ψ) & Θ.
MI Material Implication From

Φ → Ψ, infer

~Φ ∨ Ψ.

From

~Φ ∨ Ψ, infer

Φ → Ψ.

From

Φ → Ψ, infer

~(Φ & ~Ψ).

From

~(Φ & ~Ψ), infer

Φ → Ψ.

EFQ Ex Falso Quodlibet From
Φ and ~Φ, infer any formula

Ψ.

(Nolt 102)

DUAL Duality From either ◊Φ and
~□~Φ, infer the other; from either □Φ and
~◊~Φ, infer the other.
K K rule From
□(Φ → Ψ), infer
(□Φ → □Ψ).
T T rule From □Φ, infer Φ.
S4 S4 rule From □Φ, infer
□□Φ
B Brouwer rule From Φ, infer
□◊Φ.
N Necessitation If Φ has previously been proven as a theorem, then any formula of the form
□Φ may be introduced at any line of a proof.
□= Necessity of identity From
α = β, infer
□α = β.

(Nolt 328)

Free Logic Quantification Inference Rules

Free Existential Introduction (F∃I) Let Φ be any formula containing some name α and Φβ/α be the result of replacing at least one occurrence of α in Φ by some variable β not already in Φ. Then from Φ and ∃x x = α infer ∃βΦβ/α.

Free Existential Elimination (F∃E) Let ∃βΦ be any existential formula, Ψ any formula, and α any name that occurs neither in Φ nor in Ψ. And let Φα/β be the result of replacing all occurrences of the variable β in Φ by α. Then, given a derivation of Ψ from the hypothesis Φα/β & ∃x x = α, end the hypothetical derivation and from ∃βΦ infer Ψ, provided that α does not occur in any other hypothesis whose hypothetical derivation has not ended or in any assumption.

Free Universal Introduction (F∀I) Let Φ be a formula containing a name α, and let Φβ/α be the result of replacing all occurrences of α in Φ by some variable β not already in Φ. Then given a derivation of Φ from the hypothesis ∃x x = α, end the hypothetical derivation and infer ∀βΦβ/α, provided that α does not occur in any other hypothesis whose hypothetical derivation has not yet ended or in any assumption.

Free Universal Elimination (F∀E) Let ∀βΦ be any universally quantified formula and Φα/β be the result of replacing all occurrences of the variable β in Φ for some name α. Then from ∀βΦ and ∃x x = α infer Φα/β.

(Nolt 403)

]

 

Nolt will now show us how to make inferences in free logic using our new rules. He begins with this one:

x (Fx → Gx), Fa, ∃x x = a ⊢ ∃xGx

(Nolt 404)

[Let us first set it up.

1.

x (Fx → Gx)

A

2.

Fa

A

3.

x x = a

A

We have the universally quantified expression in line 1 and the existence formulation in line 3. Recall now the free universal elimination rule:

Free Universal Elimination (F∀E) Let ∀βΦ be any universally quantified formula and Φα/β be the result of replacing all occurrences of the variable β in Φ for some name α. Then from ∀βΦ and ∃x x = α infer Φα/β.

(Nolt 403)

Let us look closer at the formulation in the rule reading: ∀βΦ. This will be fulfilled by the expression in line 1: ∀x(Fx→Gx). We see the universal quantifier in both. The beta symbol is the equivalent of the x variable. And the phi symbol is the equivalent of the whole conditional statement. So, we have fulfilled that requirement. The next requirement, that we have ∃x x=α, is fulfilled by ∃x x = a. The rule says that when we fulfill these requirements, we can substitute the name that we said exists for the variable in the universally quantified formula. This means that we can use free universal elimination to take ∀x(Fx→Gx) and from it derive Fa Ga.

1.

x (Fx → Gx)

A

2.

Fa

A

3.

x x = a

A

4.

Fa Ga

1,3 F∀E

Now, what can we do next? Recall that our goal proposition is ∃xGx. So we will want a formula with G. We see that we can affirm the antecedent of the new conditional, using line 2, to get Ga. So let us do that next.]

1.

x (Fx → Gx)

A

2.

Fa

A

3.

x x = a

A

4.

Fa Ga

1,3 F∀E

5.

Ga

2, 4 E

Now how do we go from Ga to ∃xGx? We will need to introduce existential quantification. Recall that the rule for free existential introduction:

Free Existential Introduction (F∃I) Let Φ be any formula containing some name α and Φβ/α be the result of replacing at least one occurrence of α in Φ by some variable β not already in Φ. Then from Φ and ∃x x = α infer ∃βΦβ/α.

(Nolt 403)

So the first requirement is that we have a formula Φ which is structured in such a way that a variable can be substituted for some name in it (with that substitution being for at least one occurence of the name, but possibly more), and that variable must not already be in the formula. The second requirement is that we have ∃x x = α. And from those conditions we can derive an existentially quantified formula (of the first formula) with the substituted variable. So our Φ formula here is Ga, and the ‘a’ can be substituted by x. We also have ∃x x = a, which establishes the existence of ‘a’. This means that we can derive ∃xGx, which was our goal proposition.]

1.

x (Fx → Gx)

A

2.

Fa

A

3.

x x = a

A

4.

Fa Ga

1,3 F∀E

5.

Ga

2, 4 E

6.

xGx

3, 5 F∃I

(Nolt 404)

 

Nolt next makes a proof for:

⊢ ∀x(Fx → yFy)

(Nolt 404)

[So recall the strategic rule for conditional statements: “Hypothesize Φ and work toward the subconclusion Ψ in order to obtain the conditional by →I” (Nolt 99). But before we take that step into consideration, consider the fact that we will need at some point to introduce universal quantification. So recall the rule for free universal introduction.

Free Universal Introduction (F∀I) Let Φ be a formula containing a name α, and let Φβ/α be the result of replacing all occurrences of α in Φ by some variable β not already in Φ. Then given a derivation of Φ from the hypothesis ∃x x = α, end the hypothetical derivation and infer ∀βΦβ/α, provided that α does not occur in any other hypothesis whose hypothetical derivation has not yet ended or in any assumption.

(Nolt 403)

So as we can see, this rule involves a hypothesis of ∃x x = α. From this hypothesis, within its subproof, we need to derive a formula that contains some name that can be substituted with a variable. After we derive that formula, we then derive into the outer proof that formula now with all occurences of the name substituted with the variable, and we universally quantify over it. So what we will want to derive using this rule is the universally quantified formula ∀x(Fx → yFy). As we can see, there is a conditional where both the antecedent and the consequent have the same predicate. But the consequent has an existential quantification. So if our last step is free universal introduction, then that means we will be substituting x for the name in the antecedent. We will use ‘a’ as our name. So prior to this step we will have FayFy. As we saw above from the strategic rule, to get this structure we first assume the antecedent, Fa, and then we derive the consequent. In order to derive that, we can apply free existential introduction to Fa, so long as we have ∃x x = a. If you recall from the rule for free universal introduction, we also needed ∃x x = a as a hypothesis. So it is convenient that we first hypothesize ∃x x = a, which will allow us to use both free existential introduction and free universal introduction in the ways just mentioned.]

1.

|    ∃x x = a

H (for F∀I)

2.

|    |    Fa

A

3.

|    |    ∃yFy

1, 2 F∃I

4.

|    Fa yFy

1-3 →I

5.

x(Fx → yFy)

1-4 F∀I

(Nolt 404)

 

Nolt next makes the proof for:

xFx ⊢ ∃x⋄Fx

(Nolt 404)

[Nolt will introduce a a theorem that was proven in a prior section, so it will hard to work out this proof on our own. The rule that he will eventually use is free existential elimination.

Free Existential Elimination (F∃E) Let ∃βΦ be any existential formula, Ψ any formula, and α any name that occurs neither in Φ nor in Ψ. And let Φα/β be the result of replacing all occurrences of the variable β in Φ by α. Then, given a derivation of Ψ from the hypothesis Φα/β & ∃x x = α, end the hypothetical derivation and from ∃βΦ infer Ψ, provided that α does not occur in any other hypothesis whose hypothetical derivation has not ended or in any assumption.

(Nolt 403)

So we will make a hypothesis of the form ‘Φα/β & ∃x x = α’, where ‘Φα/β ’ is a formula where all the occurances of some variable are replaced with a name. Now also, the formula in this hypothesis needs to have a predicate found in some existentially quantified expression that is already given, and the variable that is replaced in ‘Φα/β ’ needs to be the variable in that same existentially quantified expression. So we have as a premise ‘∃xFx. This means that our predicate is ‘F’  and our variable is x. So that will go in the first line. Then, following free existential elimination, we hypothesize a structure of the form ‘Φα/β & ∃x x = α’. We already said that our Φ is ‘F’. We will arbitrarily decide that our name will be ‘a’. So that means we hypothesize specifically ‘Fa & ∃x x = a’. Free existential elimination says that we from this hypothesis derive some other formula, then on the basis of the given ‘∃xFx and the hypothesized derivation in the subproof, we obtain that same hypothetically derived formula in the main proof. In our case, we will want this  derived formula to be out goal proposition of ‘∃x⋄Fx. So from our hypothesis ‘Fa & ∃x x = a’ we need to derive ‘∃x⋄Fx. Nolt will do this in part by using a theorem proven from before, which will give us ‘⋄Fa’. Then from this we will derive  ‘∃x⋄Fx using free existential introduction.]

1.

xFx

A

2.

|    Fa & x x = a

H (for F∃E)

3.

|    Fa

2 &E

4.

|    ⋄Fa

3 P ⋄P

5.

|    x x = a

2 &E

6.

|    ∃x⋄Fx

4, 5 F∃I

7.

x⋄Fx

1, 2-6 F∃E

(Nolt 404)

 

Nolt will now prove:

⊢ ∀xFx → (~Fa → ~∃x x = a)

(Nolt 405)

[Recall our strategic rule from above that when we want to prove a conditional, we hypothesize the antecedent and try to derive the consequent. Nolt will do this for the main operator and then again for the nested conditional. This means that in the nested conditional we need to derive ‘~∃x x = a’. Recall then the strategic rule for negated atomic formulas. “Hypothesize Φ and work toward a subconclusion of the form Ψ & ~Ψ in order to obtain ~Φ by ~I” (Nolt 99). This means that Nolt will make a third assumption ‘∃x x = a’.

1.

|   ∀xFx

H (for →I)

2.

|   |   ~Fa

H (for →I)

3.

|   |   |   x x = a

H (for ~I)

Now, we need to find a contradiction so that we can derive ‘~∃x x = a’. We have already ‘~Fa’, so can we obtain ‘Fa’? We also have ‘∀xFx’. Recall free universal elimination: “Free Universal Elimination (F∀E). Let ∀βΦ be any universally quantified formula and Φα/β be the result of replacing all occurrences of the variable β in Φ for some name α. Then from ∀βΦ and ∃x x = α infer Φα/β.” Our ‘∀βΦ’ formula is ‘∀xFx’. We also have ‘∃x x = a’. We have fulfilled our requirements. This means that we can derive ‘Fa/x’. Thus we get ‘Fa’, which will provide a contradiction on the basis of which we derive ‘~∃x x = a’ in our second subproof.

1.

|   ∀xFx

H (for →I)

2.

|   |   ~Fa

H (for →I)

3.

|   |   |   x x = a

H (for ~I)

4.

|   |   |   Fa

1, 3 FE

5.

|   |   |   Fa & ~Fa

2, 4 &I

6.

|   |  ~x x = a

3-5 ~I

Then, as planned we can obtain ‘~Fa → ~∃x x = a’ in our first subproof and then ‘∀xFx → (~Fa → ~∃x x = a)’ in our main proof, which was the goal proposition.]

1.

|   ∀xFx

H (for →I)

2.

|   |   ~Fa

H (for →I)

3.

|   |   |   x x = a

H (for ~I)

4.

|   |   |   Fa

1, 3 FE

5.

|   |   |   Fa & ~Fa

2, 4 &I

6.

|   |  ~x x = a

3-5 ~I

7.

|   Fa ~x x = a

2-6 →I

8.

xFx (Fa ~x x = a)

1-7 →I

(Nolt 405)

 

Nolt then does a final proof that will also use modal logic rules.

□∀xFx, ⋄∃x x = a ⊢ ⋄Fa

(Nolt 405)

[Nolt will import a theorem in one of the steps, so it will be hard for us to work through it on our own. Recall from section 11.4 how Nolt shows us a useful strategy of combining rules N and K, which are: “N Necessitation: If Φ has previously been proven as a theorem, then any formula of the form □Φ may be introduced at any line of a proof;” and “K rule: From □(Φ → Ψ), infer (□Φ → □Ψ)” (Nolt 328). So first let us observe Nolt setting up the proof and using these rules.]

1.

□∀xFx

A

2.

⋄∃x x = a

A

3.

□(∀xFx → (~Fa → ~∃x x = a))

N (∀xFx → (~Fa → ~∃x x = a))

4.

□∀xFx → □(~Fa → ~∃x x = a)

3 K

We want to prove ‘⋄Fa’. We see in line 4 that we have its negation. This means that were we to use modus ponens (conditional elimination) to obtain the consequent of line 4, and then use modus tollens to obtain the negation of the antecedent, we would roughly have a path for arriving at our goal proposition. But we will also need to convert its modal operator to possibility. For now, let us first obtain that consequent.

 

□∀xFx

A

2.

⋄∃x x = a

A

3.

□(∀xFx → (~Fa → ~∃x x = a))

N (∀xFx → (~Fa → ~∃x x = a))

4.

□∀xFx → □(~Fa → ~∃x x = a)

3 K

5.

□(~Fa → ~∃x x = a)

1, 4 →E

As we can see, we have the basis to for MT in line 2. What we would need to do is convert to a necessity operator, while also distributing the necessity operator in line 5. So let us do those things.

1.

□∀xFx

A

2.

⋄∃x x = a

A

3.

□(∀xFx → (~Fa → ~∃x x = a))

N (∀xFx → (~Fa → ~∃x x = a))

4.

□∀xFx → □(~Fa → ~∃x x = a)

3 K

5.

□(~Fa → ~∃x x = a)

1, 4 →E

6.

□~Fa → □~∃x x = a

5 K

7.

~□~∃x x = a

2 DUAL

Now we have what we need to obtain the negation of the antecedent in line 6.

1.

□∀xFx

A

2.

⋄∃x x = a

A

3.

□(∀xFx → (~Fa → ~∃x x = a))

N (∀xFx → (~Fa → ~∃x x = a))

4.

□∀xFx → □(~Fa → ~∃x x = a)

3 K

5.

□(~Fa → ~∃x x = a)

1, 4 →E

6.

□~Fa → □~∃x x = a

5 K

7.

~□~∃x x = a

2 DUAL

8.

~□~Fa

6, 7 MT

This gives us a structure that we can convert into our goal proposition.]

1.

□∀xFx

A

2.

⋄∃x x = a

A

3.

□(∀xFx → (~Fa → ~∃x x = a))

N (∀xFx → (~Fa → ~∃x x = a))

4.

□∀xFx → □(~Fa → ~∃x x = a)

3 K

5.

□(~Fa → ~∃x x = a)

1, 4 →E

6.

□~Fa → □~∃x x = a

5 K

7.

~□~∃x x = a

2 DUAL

8.

~□~Fa

6, 7 MT

9.

⋄Fa

8 DUAL

(Nolt 405)

 

 

 

 

From:

 

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

 

 

Or if otherwise noted:

Agler, David. Symbolic Logic: Syntax, Semantics, and Proof. New York: Rowman & Littlefield, 2013.

 

.

2 Aug 2016

Peirce (CP1.337) Collected Papers of Charles Sanders Peirce, Vol1/Bk3/Ch2/C/§1, 'Examples of Thirdness', summary

 

by Corry Shores

 

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Summary of

 

Charles Sanders Peirce

 

Collected Papers of Charles Sanders Peirce

 

Volume 1: Principles of Philosophy

 

Book 3: Phenomenology

 

Chapter 2: The Categories in Detail

 

C: Thirdness

 

§1: Examples of Thirdness [1.337]

 

 

Brief summary:

A “third” is what weaves intermediary parts between extremities together so to organize the extremities and parts into a more coherent whole. But what is being woven together is not just these parts but as well two structures, namely, the monadic and the dyadic structures. For example, a position is a first (that is, it is monadic). However, velocity (as the dyadic relation between position in correlation with time) or the relation of two successive positions (just their bare coordination) is a second (that is, a dyad). Acceleration (which is the correlation between velocity and time, that is, between a second and a first) or the relation of three successive positions third (that is, a triad). By merely relating two positions, we do not have continuity between them. Rather, we just have a dyadic relation. But when we relate three successive positions, we have a mediation (by means of a third point) that brings the two extremities into a coherent interwoven whole; and thereby we have continuity, which is a perfect example of a third. While action is a second, conduct (which mediates our actions) is a third. Law as a force that effects the world is a second, but legislation and order (which mediate the competing interests of the world) is a third. And sympathy, which mediates between different people emotionally, is a third.

 

 

 

 

Summary

 

1.337

[Thirdness is a mediation between two extremities, with one of the extremities being a first and the other a second, and as well it mediates between a structure with firstness and a structure with secondness. That mediation cannot be a simple immediate direct relation. It needs to be filled-out with parts of some sort (including for example the phases of a process) that are woven together by the third in such a way as to bridge the extremities and combine the structures.]

 

[Peirce defines the third as “the medium or connection bond between the absolute first and last”. And thus “The beginning is first, the end second, the middle third”. So “The end is second, the means third”. Peirce then gives a series of examples to illustrate thirdness. At this point the idea is not very clear to me, but let us look at the examples. The first is that “the thread of life is a third; the fate that snips it, its second”. I wonder if he means the third is the continuity of life between birth and death which links its extremities into a coherent whole. The next example is that a fork in the road is a third. It supposes three ways, which I suppose are the one road plus the two it branches into. (Perhaps what is important here is that we have a first, namely the single road before it forks, or simply just any of the roads taken by themselves, and we have a second, which is the juncture of any of the two roads, perhaps particularly the ones that are forking. And finally there is the forking intersection itself, which unites the firstness of mere being a road with the secondness of being a divergence between roads, and constituting the third as the mediation between juncture and path. I am just making a wild guess.) It seems his next example is not about a fork in the road, but I am not sure, because it is about roads and the clause is connected by a semi-colon to the sentence about forked roads. The next idea then seems to be that a singular straight road that connects two locations can be understood either as a second or a third. If we only think of it as a connection between two places, it is a second. But if we instead think of it as passing through intermediate places, it is a third. I do not grasp that difference very firmly. Apparently to be a third, you cannot simply be a path between extremities. There needs to be internal parts that are woven together. But I am not sure why. He says that position is first, velocity (which is position correlated to time) or the relation between two successive positions is second, and acceleration (which is velocity correlated to time) or the relation of three successive positions is third. However, velocity understood as something continuous also involves a third. So before we continue with that point, let us try to articulate what thirdness seems to be from these distinctions. When examining secondness and dyads in section 1.327, he said that when the link between the two things in the dyad is immediate, that relation does not constitute a third. With the example of God creating light, the act was like the bond between the two parts, but not as a third thing, but something inherent to them both insofar as they form a coherent dyad.

As an example of a dyad take this: God said, Let there be light, and there was light. We must not think of this as a verse of Genesis, for Genesis would be a third thing. Neither must we think of it as proposed for our acceptance, or as held for true; for we are third parties. We must simply think of God creating light by fiat. Not that the fiat and the coming into being of the light were two facts; but that it is in one indivisible fact. God and light are the subjects. The act of creation is to be regarded, not as any third object, but merely as the suchness of connection of God and light. The dyad is the fact. It determines the existence of the light, and the creatorship of God. The two aspects of the dyad are, first, that of God compelling the existence of the light, and that of the light as, by its coming into existence, making God a creator.

(164)

In section 1.327 Peirce further explained that in this example, the causal event is instantaneous. Were it not, then it would have constituted a third, as it would be a mediation.

I chose this instance because it is represented as instantaneous. Had there been any process intervening between the causal act and the effect, this would have been a medial, or third, element. Thirdness, in the sense of the category, is the same as mediation.

(164)

I am not certain still how to grasp what makes something a third. But one idea here seems to be that a bare relation or connection is not a third unless it has something (some kind of content) that fills it out somehow. That filling-out might be more parts to it that are woven together. Or it could be a process perhaps with its own distinct phases. At any rate, continuity itself should be considered thirdness “almost to perfection”. This is perhaps because continuity implies a mediation over variation. Peirce further says that moderation is a kind of thirdness, but I am not sure why. Perhaps because it is a mediation between extreme tendencies, and its contents would perhaps be the little from each extreme that it weaves together. His next point is that the positive form of an adjective (e.g. fast) is a first, the superlative (e.g. fastest) is a second, and the comparative (e.g. faster) is a third. But I do not know why a superlative is a second. And also, it is not so clear to me why a comparative is a third, when it would seem to be a bare relation rather than something with some substantial content to it. He then says that action is a second but conduct is a third. That conduct is a third would seem to be on account of one managing their behaviors and mediating their tendencies. But that action would be a second I am not sure why. I suppose it is in the sense of volition, effort, and resistance. He next says that law as an active force is second. Perhaps this would be for example when the police enforce the law or when a change in the law forces people to make changes in certain situations. But, he continues, order and legislation are thirds. I am not sure what this means exactly, but perhaps the idea again is that legislation is a matter of managing legal issues and creating laws that fit within a larger context of other related laws. Order is perhaps a third because it is attained by mediating competing interests by means of law. His final example is that sympathy is a third. If I had to guess why, I would say that sympathy is a means by which different people come into mediating relations with one another.]

By the third, I mean the medium or connecting bond between the absolute first and last. The beginning is first, the end second, the middle third. The end is second, the means third. The thread of life is a third; the fate that snips it, its second. A fork in a road is a third, it supposes three ways; a straight road, considered merely as a connection between two places is second, but so far as it implies passing through intermediate places it is third. Position is first, velocity or the relation of two successive positions second, acceleration or the relation of three successive positions third. But velocity in so far as it is continuous also involves a third. Continuity represents Thirdness almost to perfection. Every process comes under that head. Moderation is a kind of Thirdness. The positive degree of an adjective is first, the superlative second, the comparative third. All exaggerated language, “supreme,” “utter,” “matchless,” “root and branch,” is the furniture of minds which think of seconds and forget thirds. Action is second, but conduct is third. Law as an active force is second, but order and legislation are third. Sympathy, flesh and blood, that by which I feel my neighbor's feelings, is third.

(170)

 

 

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].

 

.

Peirce (CP1.335-1.336) Collected Papers of Charles Sanders Peirce, Vol1/Bk3/Ch2/B/§7, "Shock and the Sense of Change", 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 2: The Categories in Detail

 

B: Secondness

 

§7: Shock and the Sense of Change [1.335-1.336]

 

 

Brief summary:

We are not directly aware of the internal elements of our inner experience. Rather, we learn about these inner states in how we behave externally toward the things in the world. Thus every element of experience is in the first place applied to an external object, and only secondarily and indirectly is it understood internally speaking. With regard to sense experience, it is perception that is the means by which we sense things. For example, when a train is speeding by us, we have an experience that enables us to hear the train’s whistle at one moment at a certain pitch and at another moment at a different pitch, on account of the Doppler effect. But we do not directly sense or perceive the change in pitch. Rather, on a more cognitive level we experience the change. In fact, experience is primarily a matter of detecting variation, and we can even define it as the constraint or compulsion to think differently than we currently are. But this means that it requires effort and resistance, and thus experience is a sort of secondness.

 

 

Summary

 

1.335

[Every element of experience is firstly applied to an external object. This means that we are not directly aware of the internal elements of our inner experience, but they are revealed to us indirectly in the way these inner states influence our treatment and perception of external objects.]

 

[Peirce notes that some philosophers argue that all experience consists in sense-perception. Peirce seems to take a related view, but I am not exactly sure how to characterize it. He says that probably every element of experience is firstly applied to an external object. I do not know what that means, but he gives an example. A man who gets up on the wrong side of the bed will attribute wrongness to every object he perceives, and this is the way he experiences his bad temper. So maybe Peirce is saying that the man has this internal experience of bad temper, but he experiences it in the way that he attributes wrongness to whatever object he perceives. However, the man does not directly perceive his own bad attitude. That point is clear and interesting, but I am not sure how it illustrates the idea that “every element of experience is in the first instance applied to an external object”. Perhaps he means simply that we are not directly aware of the internal elements of our inner experience, but they are revealed to us indirectly in the way these inner states influence our treatment and perception of external objects.]

Some writers insist that all experience consists in sense-perception; and I think it is probably true that every element of experience is in the first instance applied to an external object. A man who gets up out of the wrong side of the bed, for example, attributes wrongness to almost every object he perceives. That is the way in which he experiences his bad temper. It cannot, however, be said that he perceives the perversity which he wrongly attributes to outward objects.

(169)

 

 

1.336

[By means of our perceptions we sense things. When a train speeds by, our perceptions allow us to sense the whistle at one note when it is near us and to sense it at a lower note as it speeds away. However, we do not directly sense change. But we do experience it, and this experience happens at more of a cognitive level. Experience is a matter of detecting changes, and it can be understood as the compulsion or the absolute constraint upon us to think otherwise than we have been thinking. This means that resistance and effort are inherent to experience.]

 

[We can say that we perceive the objects before us. But what we experience is not things but rather events. And we do not perceive events either. (Peirce says that in order to perceive events we would need what Kant calls the “synthesis of apprehension”. I am not sure what Peirce means here. I thought the synthesis of apprehension was the synthesis of momentary apprehensions in our intuition into small coherent chunks. Is Peirce saying that we do not have this capacity?) Peirce then refers us again to his train whistle illustration, which we saw already in previous sections. In section 1.304, the train whistle’s sound was an example of a phaneron (a phenomenon) with a pure qualitative feeling that can be understood apart from the actual experience of it. He wrote in that section: “Among phanerons there are certain qualities of feeling, such as the color of magenta, the odor of attar, the sound of a railway whistle, the taste of quinine, the quality of the emotion upon contemplating a fine mathematical demonstration, the quality of feeling of love, etc. I do not mean the sense of actually experiencing these feelings, whether primarily or in any memory or imagination. That is something that involves these qualities as an element of it. But I mean the qualities themselves which, in themselves, are mere may-bes, not necessarily realized” (150). In section 1.305, he again used the train whistle example, and this time to make roughly the same point, namely, that we are to conceive of the quality of feeling apart from the experience of it and apart from the many sorts of conditions surrounding that experience. But here he also has us think of the train whistle sound as going on eternally and unvarying. This is because in order to conceive it as a pure qualitative feeling, we cannot think of it as having temporal determinations. He writes, “Suppose I begin by inquiring of you, Reader, in what particulars a feeling of redness or of purple without beginning, end, or change; or an eternally sounding and unvarying railway whistle; or a sempiterne thrill of joyous delight – or rather, such as would afford us delight, but supposed to be in that respect quite neutral – that should constitute the entire universe, would differ from a substance?” (151). Then in section 1.332 he used the train whistle again, but this time to illustrate the relation between sensation and feeling. We perceive a loud train whistle for some extended period of time. Insofar as the perception is unexpected, it gives us a shock. So we might be shocked both at the abrupt beginning and abrupt end. And when in the perception our inner qualitative feeling (firstness) is altered, then it was caused by a sensation. So our inner qualitative feeling changed at the beginning of the whistle and at the end, so there was a sensation at those points. But even as the sensation dies down in between, the qualitative feeling maintained itself. Now in this section Peirce will use the example of a train whistle to make a different point. In fact, we are not thinking of the whistle blaring right near us, but rather this time the train is speeding by, and we hear the Doppler effect, causing its pitch to lower as the train speeds away. Here we have perceptions by which we have sensations of the whistle. Peirce here emphasizes that we do not sense the actual change in the notes. We sense one note. Then we sense the lower note. However, we do still experience the change, only it is on a more cognitive level. So to be clear, we experience the change (cognitively) but we do not sense it (perceptually). Thus “It is the special field of experience to acquaint us with events, with changes of perception.”  And as we noted in section 1.332, shock accompanies sudden changes in our perception, and this is a volitional phenomena. (This part is not very clear to me. It seems the idea is that as we become accustomed to the sound at one pitch, we in a way become volitionally resistant to any changes it might present us.) Peirce then reiterates that we experience changes (vicissitudes). To have such experiences, we must experience the changes in our perceptions. But experience is broader then perception, since we might experience more than what is given as the objects of our perception. (Peirce then makes an interesting claim, and I hope I get it right. He might be saying next that experience is actually our compulsion to think differently than we have been thinking, perhaps like a sort of difference-seeking.) He writes, “It is the compulsion, the absolute constraint upon us to think otherwise than we have been thinking that constitutes experience.” He then says that the only way we could have such a constraint or compulsion (pushing us to experience or think differently) there would need to be some resistance to our efforts, and thus there must be some effort expended in opposing those changes. In fact, it is the element of effort in experience that gives experience its particular character. He then says that we quickly yield to the effort (against the resistance to experience and think differently). I am not sure what is meant there, but it is perhaps that we quickly do in fact change our way of thinking or experience, and he also says this makes it go unnoticed. (I wonder if this is like how for example if we try meditating, and we want to control our thoughts, but soon enough we yield to random associations, and we lose focus on our consciousness. Were we to have had that focus, we would have noticed the efforts exerted in order to distract us. But we were distracted in that act and so we did not notice the efforts. I am guessing.)]

We perceive objects brought before us; but that which we especially experience – the kind of thing to which the word “experience” is more particularly applied – is an event. We cannot accurately be said to perceive events; for this requires what Kant called the “synthesis of apprehension,” not however, by any means, making the needful discriminations. A whistling locomotive passes at high speed close beside me. As it passes the note of the whistle is suddenly lowered from a well-understood cause. I perceive the whistle, if you will. I have, at any rate, a sensation of it. But I cannot be said to have a sensation of the change of note. I have a sensation of the lower note. But the cognition of the change is of a more intellectual kind. That I experience rather than perceive. It is [the] special field of experience to acquaint us with events, with changes of perception. Now that which particularly characterizes sudden changes of perception is a shock. A shock is a volitional phenomenon. The long whistle of the approaching locomotive, however disagreeable it may be, has set up in me a certain inertia, so that the sudden lowering of the note meets with a certain resistance. That must be the fact; because if there were no such resistance there could be no shock when the change of note occurs. Now this shock is quite unmistakable. It is more particularly to changes and contrasts of perception that we apply the word “experience.” We experience vicissitudes, especially. We cannot experience the vicissitude without experiencing the perception which undergoes the change; but the concept of experience is broader than that of perception, and includes much that is not, strictly speaking, an object of perception. It is the compulsion, the absolute constraint upon us to think otherwise than we have been thinking that constitutes experience. Now constraint and compulsion cannot exist without resistance, and resistance is effort opposing change. Therefore there must be an element of effort in experience; and it is this which gives it its peculiar character. But we are so disposed to yield to it as soon as we can detect it, that it is extremely difficult to convince ourselves that we have exerted any resistance at all. It may be said that we hardly know it except through the axiom that there can be no force where there is no resistance or inertia. Whoever may be dissatisfied with my statement will do well to sit down and cipher out the matter for himself. He may be able to formulate the nature of the oppositional element in experience, and its relation to ordinary volition better than I have done; but that there is an oppositional element in it, logically not easily.

(169-170)

 

 

 

 

 

 

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].

 

.

Nolt (12.1) Logics, ‘Kripkean Modal Logic,’ summary


by Corry Shores

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Summary of


John Nolt

 

Logics


Part 4: Extensions of Classical Logic


Chapter 12: Kripkean Modal Logic


12.1 Kripkean Semantics





Brief summary:

Kripkean semantics allows us to model certain logical ideas and principles in modal logic that we are unable to model 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 according to the laws of physics in world 2 for objects to have elliptical orbits. Now suppose further we take the perspective of world 2, where elliptical orbits are physically 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 does not break any of 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

(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, do 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>}

A Kripkean model is defined in the following way:

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

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

2. A relation ℛ, consisting of a set of pairs of worlds from Wv.

3. For each world w in Wv a nonempty set Dw of objects, called the domain of w.

4. 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 the domain of at least one world.

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

iii. If σ is a one-place predicate, v(σ, w) is a set of members of Dw .

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

(337)

And these are the valuation rules for Kripkean semantics:

Valuation Rules for Kripkean Modal Predicate Logic

Given any Leibnizian [or Kripkean?] valuation v, for any world w in Wv:

1. If Φ is a one-place predicate and α is a name whose extension v(α) is in Dw, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

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

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

v(Φα1, ... , αn, w) = F iff <v1), ... , vn)> ∉ v(Φ, w).

3. If α and β are names, then

v(α = β, w) = T iff v(α) = v (β);

v(α = β, w) = F iff v(α) ≠ v (β).

 
For the next five rules, Φ and Ψ are any formulas:
4.
v(~Φ, w) = T iff v(Φ, w) ≠ T;
v(~Φ, w) = F iff v(Φ, w) = T.
5 .
v(Φ & Ψ, w) = T iff both v(Φ, w) = T and v(Ψ, w) = T;
v(Φ & Ψ, w) = F iff either v(Φ, w) ≠ T or v(Ψ, w) ≠ T, or both.
6 .
v(Φ ∨ Ψ, w) = T iff either v(Φ, w) = T or v(Ψ, w) = T, or both;
v(Φ ∨ Ψ, w) = F iff both v(Φ, w) ≠ T and v(Ψ, w) ≠ T.
7.
v(Φ → Ψ, w) = T iff either v(Φ, w) ≠ T or v(Ψ, w) = T, or both;
v(Φ → Ψ, w) = F iff both v(Φ, w) = T and v(Ψ, w) ≠ T.
8 .
v(Φ ↔ Ψ, w) = T iff either v(Φ, w) = T and v(Ψ, w) = T, or v(Φ, w) ≠ T and v(Ψ, w) ≠ T;
v(Φ ↔ Ψ, w) = F iff either v(Φ, w) = T and v(Ψ, w) ≠ T, or v(Φ, w) ≠ T and v(Ψ, w) = T.

 

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

9 .
v(∀βΦ, w) = T iff for all potential names α of all objects d in Dw, v(α,d)α/β , w) = T;
v(∀βΦ, w) = F iff for some potential name α of some object d in Dw, v(α,d)α/β , w) ≠ T;
10 .
v(∃βΦ, w) = T iff for some potential name α of all objects d in Dw, v(α,d)α/β , w) = T;
v(∃βΦ, w) = F iff for all potential names α of all objects d in Dw, v(α,d)α/β , w) ≠ T;
11′ .
v(□Φ, w) = T iff for all worlds u such that wu, v(Φ, u) = T;
v(□Φ, w) = F iff for some world u, wu and v(Φ, u) ≠ T;
12′ .
v(◊Φ, w) = T iff for some world u, wu and v(Φ, u) = T;
v(◊Φ, w) = F iff for all worlds u such that wu, v(Φ, u) ≠ T.
We define validity in Kripkean semantics in the following way:

A sequent is valid relative to a given set of models (valuations) iff there is no model in that set containing a world in which the sequent's premises are true and its conclusion is not true. To say that a sequent is valid relative to Kripkean semantics in general is to say that it has no counterexample in any Kripkean model, regardless of how ℛ is structured.

(340)

[Here the models in the set are restricted in accordance with the sort of world relativity being modeled].




Summary


Nolt notes that “There is among modal logicians a modest consensus that Leibnizian semantics accurately characterizes logical possibility, in both its formal and informal variants” (Nolt 334). Nonetheless, Leibnizian modal logic is not perfect, as it “does not specify which worlds to rule out as embodying informal contradictions” (Nolt 334). [Nolt says we learned this in section 11.3. There Nolt distinguished logical possibility (meaning that there is no logical contradiction with some entity having certain properties in one world and certain properties in another) and metaphysical possibility (meaning that there are no contradictions in essence when something has certain different properties in different worlds). But then there are two sorts of logical possibility. There is formal logical possibility, which means that there are no contradictions on the syntactical level, and informal logical possibility, which means that there are no contradictions on the semantic level. Nolt is saying that Leibnizian semantics does not tell us which worlds to rule out on account of them having informal contradictions. He gave as one example something having both the properties of being red and being colorless.] Nonetheless, Nolt says that “the semantic rules of Leibnizian logic as laid out in Section 11.2 and the inference rules of Section 11.4 do arguably express correct principles of both formal and informal logical possibility” (334).


But [as we noted above], things that are logically possible still could be metaphysically impossible, and so “logical possibility, whether formal or informal, is wildly permissive” (334). Nolt also says that things that are metaphysically possible do not need to be physically possible. So for example, “It seems both logically and metaphysically possible, for example, to accelerate an object to speeds greater than the speed of light. But this is not physically possible” (334). Nolt then notes another difference between types of possibilities: what is physically possible is not necessarily practically possible. His example is that it is physically possible to destroy all the weapons used for warfare in the world, but that does not mean it is practically possible. Nolt then mentions other types of non-alethic possibilities, like epistemic possibility, moral permissibility, and temporal possibility. But we still wonder if Leibnizian semantics can deal with all of these or if instead some types of modalities would need a different kind of semantic system (335).


Nolt then shows how a sequent that is valid in certain types of modal logic is not valid in others. [Recall from section 11.1 the different types of modalities. The ones for possibility and necessity are the alethic modalities. There are also the deontic or ethical modalities, like ‘it ought to be the case that’. There are propositional attitudes, like ‘believes that’ and ‘knows that’. And there are tense modalities, like ‘it was the case that’ and so on.] The alethic formula he mentions is:

□Φ ⊦ Φ

, which was a metatheorem that he proved in section 11.2.2 (see p.320). [He said previously that this means, “what is necessary is the case” (320).] He says that “This seems right for all forms of alethic possibility. What is logically or metaphysically or physically or practically necessary is in fact the case” (335). But what about for the other sorts of modalities? For the epistemic modality, we would render this formula to mean ‘s knows that Φ; so Φ’, notated as:

KΦ ⊦ Φ

(Nolt 335)

Nolt says that this is valid. [That seems odd to say that whatever we know must itself be true; for surely we are often wrong. I wonder if this is using the notion of knowledge as being justified true belief, and thus if person K knows something, it must be true by definition of knowledge.] For temporal modalities, this would be formulated as, “It has always been the case that Φ; so Φ’, written as

HΦ ⊦ Φ

(Nolt 335)

Nolt says that this is invalid; for “What was may be no longer” (335). [Perhaps the idea is that just because something always was the case does not mean that it still is now or that it is generally the case.] For deontic modalities, this would be formulated as “It is obligatory that Φ; so Φ”, or

OΦ ⊦ Φ

(Nolt 335)

This also is invalid; for “what ought to be often isn’t” (335).


Nolt shows this inconsistency again now with the sequent:

□Φ ⊦ □□Φ

(Nolt 335)

The alethic interpretation is “It is necessary that Φ; so it is necessarily necessary that Φ” (335). This of course is valid in Leibnizian semantics. [Later he says that it is plausible in its alethic modality. It seems that the modality is one thing, and the semantics is a way to interpret or maybe model situations under that modality, but I am not sure. ] The epistemic version,

sKΦ ⊦sKsKΦ

or “s knows that Φ; so s knows that s knows that Φ.” This would only be valid if we ruled out unconscious knowledge, so its validity is “dubious” (336). The temporal version is

HΦ ⊦ HHΦ

or “It has always been the case that Φ; so it has always been the case that it has always been the case that Φ.” Nolt says that this is plausible (336). And the deontic version is

OΦ ⊦ OOΦ

(Nolt 335)

or “It is obligatory that Φ; so it is obligatory that it is obligatory that Φ” (335). Nolt says that like the epistemic version, the obligatory one is also dubious. “the deontic version expresses a kind of moral absolutism: The fact that something ought to be the case is not simply a (morally) contingent product of individual choice or cultural norms, but is itself morally necessary” (Nolt 336). Nolt says that the epistemic thesis that rules out unconscious knowledge and this one just quoted for the deontic interpretation are “controversial  theses”  and we should be suspicious of a semantics that validates them (336).


[His next point seems to be that certain things that Leibnizian semantics deems valid can also be physically impossible. Nolt explains that something is physically possible if it obeys the laws of physics and physically necessary if it is required by those laws. But there is debate over whether or not the laws of physics should be the same in all possible world. Some philosophers think that the laws can be different in other worlds, as they might even have more laws, for example. This means that the laws of physics are world relative, as each world can have its own set of laws. However, Leibnizian semantics considers possibility as something absolute, which means that from the perspective of any given world, the others are possible. So furthermore, Leibnizian semantics assumes that if another world is possible, it is possible from the perspective of any world. However, if the physics are different between the worlds, then from the perspective of one world it would say that the others are physically impossible. Thus, although P ⊦ □⋄P is valid in Leibnizian semantics, it is not so obviously valid for the case of physical possibility. For, this expression says that if something is physically true in our world, then it must be physically possible in other worlds, but we just said that other worlds might deem that situation physically impossible. What confuses me a little here is that we learned in section 11.2.2 that when something is possible, it is true in at least one world. So I would think that even in other worlds with different physical laws, would not the fact that in our world something is physically the case mean it is possible in other worlds? Perhaps the idea is that when in Leibnizian semantics we say something is possible in world 1 because it is the case in world 2, maybe we are implying that it could conceivably happen in world 1 also. But for physical possibility, something that physically the case in world 2 might be physically impossible to ever happen in world 1. The example he gives in the third paragraph in the following quotation seems to be saying something like that.]

In fact, Leibnizian semantics seems inadequate even for some forms of alethic modality. Consider the sequent ‘P ⊦ □⋄P’ with respect to physical possibility. (This sequent is valid given a Leibnizian semantics; see problem 5 of Exercise 11.2.2.)


What does it mean for something to be physically possible or physically necessary? Presumably, a thing is physically possible if it obeys the laws of physics and physically necessary if it is required by those laws. But are the laws of physics the same in all worlds? Many philosophers of science believe that they are just the regularities that happen to hold in a given world. Thus in a more regular world there would be more laws of physics, in a less regular world fewer. If so, then the laws of physics-and physical possibility – are world – relative. Leibnizian semantics treats possibility as absolute; all worlds are possible from the point of view of each. But our present reflections suggest that physical possibility, at least, is world-relative.


To illustrate, imagine a world, world 2, in which there are more physical laws than in the actual world, which we shall call world 1. In world 2, not only do all of our physical laws hold, but in addition it is a law that all planets travel in circular orbits. (Perhaps some novel force accounts for this.) Now in our universe, planets move in either elliptical or circular orbits. Thus in world 1 it is physically possible for planets to move in elliptical orbits (since some do), but in world 2 planets can move only in circular orbits. Since world 2 obeys all the physical laws of world 1, what happens in world 2, and indeed world 2 itself, is physically possible relative to world 1. But the converse is not true. Because what happens in world 1 violates a physical law of world 2 (namely, that planets move only in circles), world 1 is not possible relative to world 2. Thus the very possibility of worlds themselves seems to be a world-relative matter!

(Nolt 336)


[The idea seems to be the following. Previously with Leibnizian possible world semantics, something can be the case in another possible world, and thus be possible in our world (or some other possible world). Now we will consider a different sort of possible world semantics, namely, Kripkean semantics, where one world is not possible in an absolute sense but rather only possible in relation to some other world. This is relative possibility, which is also called alternativeness or accessibility. I am not sure how to make this more concrete, but suppose we have worlds with different physical laws. Perhaps another world is possible with respect to our world if its physical laws are compatible (or identical). And perhaps further a world that is not physically possible relative our world can be physically possible to some third world. World 1 being possible relative world 2 is notated as 2ℛ1. World relativity can be diagramed with circles and arrows going away from circles and arriving upon the same or upon other circles. Each circle represents a world, and a number is placed inside it to indicate which world it is. An arrow going from one world to another (or to the same) means that “the world it points to is relative to the world it leaves”. Now, since each world “obeys the same laws which hold within it,” that means “Each world is also possible relative to itself;” and this is depicted in the diagram with an arrow leaving a world and circling back down upon it again.]

Kripkean semantics takes the world-relativity of possibility seriously. Within Kripkean semantics, various patterns of world-relativity correspond to different logics, and this variability enables the semantics to model a surprising variety of modal conceptions.


The fundamental notion of Kripkean semantics is the concept of relative possibility (which is also called alternativeness or accessibility). Relative possibility is the relation which holds between worlds x and y  just in case y is possible relative to x. The letter ℛ is customarily used to express this relation in the metatheory. Thus we write |

xy

to mean “y is possible relative to x” or “y is an alternative to x” or “y is accessible from x.” (These are all different ways of saying the same thing.) So in the example just discussed it is true that 1ℛ2 (“world 2 is possible relative to world 1”), but it is not true that 2ℛ1. Each world is also possible relative to itself, since each obeys the laws which hold within it. Hence we have 1ℛ1 and 2ℛ2. The structure of this two-world model is represented in the following diagram, where each circle stands for a world and an arrow indicates that the world it points to is possible relative to the world it leaves:

12.1.b

(Nolt 336-337)


Nolt then explains that a Kripkean model is just like a Leibnizian one, however, we need also to specify which worlds are possible with regard to which other worlds. This we do by providing a set of couples where the second term is possible relative to the first term.

A Kripkean model is in most respects like a Leibnizian model, but it contains in addition a specification of the relation ℛ – that is, of which worlds are possible relative to which. This is given by defining the set of pairs of the form <x, y> where y is possible relative to x. In the example above, for instance, ℛ is the set

{<1,2>,<1, 1>,<2,2>}

(Nolt 337)

Nolt then defines a Kripkean model or valuation in nearly the exact same way as a Leibnizian model, with the exception of rule 2 for the accessibility relation [see section 11.2.1 for the definition of a Leibnizian model].

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

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

2. A relation ℛ, consisting of a set of pairs of worlds from Wv.

3. For each world w in Wv a nonempty set Dw of objects, called the domain of w.

4. 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 the domain of at least one world.

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

iii. If σ is a one-place predicate, v(σ, w) is a set of members of Dw .

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

(Nolt 337, with uppercase script ‘V’ being notated as italics lower-case v; with uppercase script ‘W’ being notated as uppercase italics W; and with uppercase script ‘D’ being notated as uppercase italics D)

 
[Recall the valuation rules from section 11.2.1, especially rules 11 and 12, which were:
11 .
v(□Φ, w) = T iff for all worlds u in Wv, v(Φ, u) = T;
v(□Φ, w) = F iff for all worlds u in Wv, v(Φ, u) ≠ T;
12 .
v(◊Φ, w) = T iff for some worlds u in Wv, v(Φ, u) = T;
v(◊Φ, w) = F iff for some worlds u in Wv, v(Φ, u) ≠ T.
(Nolt 315-316)

The problem now with Kripkean semantics is that necessity and possibility are both world relative.]

The addition of ℛ brings with it a slight but significant change in the valuation rules for ‘□’ and ‘⋄’. Necessity at a world w is no longer simply truth in all worlds, but truth in all worlds that are possible relative to w. Likewise, possibility in w is truth in at least one world that is possible relative to w. Thus, instead of the valuation rules 11 and 12 for Leibnizian semantics (Section 11.2), Kripkean semantics has the modified rules:

11′ .
v(□Φ, w) = T iff for all worlds u such that wu, v(Φ, u) = T;
v(□Φ, w) = F iff for some world u, wu and v(Φ, u) ≠ T;
12′ .
v(◊Φ, w) = T iff for some world u, wu and v(Φ, u) = T;
v(◊Φ, w) = F iff for all worlds u such that wu, v(Φ, u) ≠ T.
(Nolt 338)

[In the following, I will place all the valuation rules for Kripkean semantics in combination, so that they are in one place. But since they are not listed this way in Nolt’s text, I cannot confirm that I am presenting them correctly. (He does write “No other valuation rules are changed” (338).)

Valuation Rules for Kripkean Modal Predicate Logic

Given any Leibnizian [or Kripkean?] valuation v, for any world w in Wv:

1. If Φ is a one-place predicate and α is a name whose extension v(α) is in Dw, then

v(Φα, w) = T iff v(α) ∈ v(Φ, w);

v(Φα, w) = F iff v(α) ∉ v(Φ, w).

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

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

v(Φα1, ... , αn, w) = F iff <v1), ... , vn)> ∉ v(Φ, w).

3. If α and β are names, then

v(α = β, w) = T iff v(α) = v (β);

v(α = β, w) = F iff v(α) ≠ v (β).

 
For the next five rules, Φ and Ψ are any formulas:
4.
v(~Φ, w) = T iff v(Φ, w) ≠ T;
v(~Φ, w) = F iff v(Φ, w) = T.
5 .
v(Φ & Ψ, w) = T iff both v(Φ, w) = T and v(Ψ, w) = T;
v(Φ & Ψ, w) = F iff either v(Φ, w) ≠ T or v(Ψ, w) ≠ T, or both.
6 .
v(Φ ∨ Ψ, w) = T iff either v(Φ, w) = T or v(Ψ, w) = T, or both;
v(Φ ∨ Ψ, w) = F iff both v(Φ, w) ≠ T and v(Ψ, w) ≠ T.
7.
v(Φ → Ψ, w) = T iff either v(Φ, w) ≠ T or v(Ψ, w) = T, or both;
v(Φ → Ψ, w) = F iff both v(Φ, w) = T and v(Ψ, w) ≠ T.
8 .
v(Φ ↔ Ψ, w) = T iff either v(Φ, w) = T and v(Ψ, w) = T, or v(Φ, w) ≠ T and v(Ψ, w) ≠ T;
v(Φ ↔ Ψ, w) = F iff either v(Φ, w) = T and v(Ψ, w) ≠ T, or v(Φ, w) ≠ T and v(Ψ, w) = T.

 

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

9 .
v(∀βΦ, w) = T iff for all potential names α of all objects d in Dw, v(α,d)α/β , w) = T;
v(∀βΦ, w) = F iff for some potential name α of some object d in Dw, v(α,d)α/β , w) ≠ T;
10 .
v(∃βΦ, w) = T iff for some potential name α of all objects d in Dw, v(α,d)α/β , w) = T;
v(∃βΦ, w) = F iff for all potential names α of all objects d in Dw, v(α,d)α/β , w) ≠ T;
11′ .
v(□Φ, w) = T iff for all worlds u such that wu, v(Φ, u) = T;
v(□Φ, w) = F iff for some world u, wu and v(Φ, u) ≠ T;
12′ .
v(◊Φ, w) = T iff for some world u, wu and v(Φ, u) = T;
v(◊Φ, w) = F iff for all worlds u such that wu, v(Φ, u) ≠ T.
]

Nolt now has us consider a Kripkean model in propositional logic. We can ignore the domains of the worlds [I think because it is not predicate logic, where the domains of the arguments need to be specified.]

P = planets move in elliptical orbits.

Wv = {1, 2}

ℛ = {<1,2>,<1, 1>,<2,2>}

(Nolt 338)

So we see this is the same situation we diagrammed above. [Recall also the idea of the elliptical orbits and world relativity. In our own universe, call it 1, planets move either in elliptical or circular orbits. In world 2, however, planets move only in circular orbits. Now, this means that everything that is physically possible in world 2 is also possible in world 1, since in world 1 planets also move in circular orbits. However, not everything that is possible in world 1 is possible in world 2, as there are elliptical orbits in world 1 but not in 2. So this means the statement “Planets move in elliptical orbits” is true in world 1 but not in world 2. Now we think further about the the sequent ‘P ⊦ □⋄P’. We said that this is valid in Leibnizian semantics. But it will not be valid in Kripkean semantics. Let us try to work through this a little. Nolt defined validity in Leibnizian semantics (section 11.2.2) as: “A formula is valid iff it is true in all worlds on all of its valuations” (319). I do not follow very well how Nolt shows this to be invalid in Kripkean semantics, because I would have thought that we would show that it does not hold for world 2, where the planets do not move in elliptical orbits. But instead, Nolt will show that it is invalid, because v(‘□⋄P’, 1) ≠ T. Here perhaps we can also think of invalidity in terms of the premises being true but the conclusion false, but I am not sure. We will have that v(‘P’, 1) = T and v(‘□⋄P’, 1) ≠ T, so here we have the premise true and the conclusion false in the sequent: ‘P ⊦ □⋄P’ (at least with respect to world 1, which provides a counterexample). So let me just assume for now that we need to show how in Kripkean semantics the premise can be true but the conclusion false (for at least one world). I am not exactly sure how to evaluate when there are two operators, because the rules only explain what to do when there is one. Let me also assume that we do it in two steps. So we will first evaluate the following:

v(‘□⋄P’, 1) = ?

And we will begin with the possibility operator, which means we might formulate the valuation as:

v(‘⋄P’, 1) = T iff for for some world u, 1ℛu and v(P, u) = T;

v(‘⋄P’, 1) = F iff for all worlds u such that 1ℛu, v(P, u) ≠ T.

Now, 1ℛu means, ‘world u is possible relative to world 1”. Now, although P is false in world 2, it is true in world 1. And since world 1 has access to world one, then there is at least one world that is possible relative to world 1 (namely, world 1 itself) where it is true, and so:

v(‘⋄P’, 1) = T

We also will need to ask:
v(‘⋄P’, 2) = ?
We might formulate our evaluation as:
v(‘⋄P’, 2) = T iff for some world u, 2ℛu and  v(P, u) = T;
v(‘⋄P’, 2) = F iff for all worlds u such that 2ℛu, v(P, u) ≠ T.

Now, the only world that world 2 has access to is world 2. (That is to say, the only world that is possible relative to world 2 is world 2 itself.) Now, this would seem to mean that for all worlds related to 2, v(P, u) ≠ T (because P is not true in world 2, and world 2 has no access to any other world but itself), and therefore

v(‘⋄P’, 2) = F
Now we have the valuation for ‘⋄P’ in both worlds, so we can move on to the evaluation of:
v(‘□⋄P’, 1) = ?
We would formulate our evaluation perhaps as:
v(‘□(⋄P)’, 1) = T iff for all worlds u such that 2ℛu, v(⋄P, u) = T;
v(‘□(⋄P)’, 1) = F iff for some world u, 2ℛu and v(⋄P, u) ≠ T;

(Added the extra parentheses around ‘⋄P’ in order to emphasize that we are evaluating it for the necessity operator.) Now, world 2 is possible relative to world 1, but in world 2, v(⋄P, u) ≠ T. Therefore,

v(‘□⋄P’, 1) = F

So to summarize, in order to determine ‘P ⊢ □⋄P’ as invalid, we needed to find a counterexample. Such a counterexample would have the premises true and the conclusion false. We then showed that for world one, this condition holds, and thus it is invalid.]

Suppose further that

v(‘P’, 1) = T

v(‘P’, 2) =F

as in that example. (That is, planets move in elliptical orbits in world 1 but not in world 2.) Now the sequent ‘P ⊦ □⋄P’, which was valid on Leibnizian semantics, is invalid on this Kripkean model. For v(‘P’, 1) = T, but v(‘□⋄P’, 1) ≠ T. That is, world 1 provides a counterexample.

 

We can see that v(‘□⋄P’, 1) ≠ T as follows. Note first that the only world in Wv accessible from world 2 is 2 itself; in other words, the only world u in Wv such that 2ℛu is world 2. Moreover, v(‘P’, 2) ≠ T. Hence for all worlds u in Wv  such that 2ℛu, v(‘P’, u) ≠ T. So by rule 12′, v(‘⋄P’, 2) ≠ T. Therefore, since 1ℛ2, there is some world x in Wv (namely, world 2) such that 1ℛx and v(‘⋄P’, x) ≠ T. It follows by rule 11′ that v(‘□⋄P’, 1) ≠ T. We restate this finding as a formal metatheorem:

METATHEOREM: The sequent ‘P ⊢ □⋄P’ is not valid on Kripkean semantics.

PROOF: As given above.

(338)

 

Nolt then shows that

neither of the other sequents mentioned in this section – ‘□P ⊢P’ and ‘□P ⊢□□P’ – is valid, either. Let’s take ‘□P ⊢ P’ first.

METATHEOREM: The sequent ‘□P ⊢P’ is not valid on Kripkean semantics.

PROOF: Consider the following Kripkean model for propositional logic. Let the set Wv of worlds be {1, 2} and the accessibility relation ℛ be the set {<1, 2>, <2, 2>}, and let

v(‘P’, 1) = F

v(‘P’, 2) = T

Now v(‘P’, 2) = T and 2 is the only world possible relative to 1; that is, 2 is the only world u such that 1ℛu. Hence for all worlds u such that 1ℛu, v(‘P’, u) = T. Therefore by rule 11′, v(‘□P’, 1) = T. But v(‘P’, 1) ≠ T. Therefore ‘□P ⊢ P’ is not valid on Kripkean semantics.   QED

(Nolt 339)

Nolt then explains a problem with this proof.  First note that the deontic formulation of ‘□P ⊢ P’  should be invalid, contrary to what the proof indicates [In the deontic modality, this would be written is ‘OP ⊢ P’, which we said means, “It is obligatory that P; so P.”]. [We also said that it should be invalid for the temporal interpretation. See p.335.] But the structure ‘□P ⊢P’ intuitively should be valid for the alethic and epistemic interpretations [see again p.335], and so the proof is problematic for these two sorts of interpretions [because the proof says the structure is invalid].  [Recall the epistemic and alethic formulations. Epistemic: ‘KΦ ⊦ Φ’ or ‘s knows that Φ; so Φ’. The alethic we know in terms of necessity.]

 

[Nolt then explains why the deontic interpretation should be invalid. Nolt first notes a sort of moral statement that is true in a morally perfect world (world 2) but not in our world, which is not morally perfect (world 1), namely, the statement, “Everything is morally perfect”.  Previously we understood the accessibility relation xy as meaning that a world y is physically possible in relation to world x, which means furthermore that all of world x’s physical laws are included among those of world x. Now in this deontic context we will understand the accessibility relation as meaning the relation of permissibility or moral possibility. I am not sure how to grasp this notion just yet, however. I will guess that “world x is morally permissible relative to world y” means that “world x in actuality follows all the moral laws of world y, regardless of whether or not y follows those laws”. I say this, because Nolt writes that world 1, our morally imperfect world, does not have this accessibility relation to itself, because all kinds of bad, immoral things go on in it. However, the perfect world has accessibility to itself, because “what is morally perfect is surely morally permissible”. I really do not follow any of this very well, but in the way I am proposing to understand it, the perfect world actually does follow all its own moral laws. I do not know how else to understand why our world is identical to itself but it is not morally permissible or morally possible in relation to itself. What I am saying is that it has laws which do not permit certain moral actions, but nonetheless they are still committed. Furthermore, our imperfect world is morally permissible in relation to the perfect world. Again, under my proposed understanding, this is because the perfect world obeys all the laws of our imperfect world, even though our imperfect world does not follow those laws. So as we can see, ‘OP ⊢ P’ meaning, “It is obligatory that P; so P,” is not valid, because it does not hold in our world.]

The reasoning for the deontic interpretation is straightforward. Think of world 1 as the actual world, world 2 as a morally perfect world, and P as expressing the proposition Everything is morally perfect. Then, of course, P is true in world 2 but not in world 1. Moreover, think of ℛ as expressing the relation of permissibility or moral possibility. Now world 2 is morally permissible, both relative to itself and relative to world 1 (because what is morally perfect is surely morally permissible!). But world 1 is not morally permissible, either relative to itself or relative to world 2, because all kinds of bad (i.e., morally impermissible) things go on in it. Our model, then, looks like this:

12.1.c

Now since in this model every world that is morally permissible relative to the actual world is morally perfect (since there is, in the model, just one such world, world 2), it follows (by the semantics for , i.e., formally, rule 11′) that it ought to be the case in world 1 that everything is morally perfect, even though that is not the case in world 1. Thus, when we interpret as it ought to be the case that, we can see how □P ⊢ P can be invalid. Kripkean semantics, then, seems | right for the deontic interpretation, but wrong for the epistemic, temporal, and alethic interpretations.

(339-340)

 

[I do not understand why Nolt says that Kripkean semantics is wrong for temporal interpretations. We said that ‘HΦ ⊢ P’ should be invalid, and the proof above indicates that.]

 

Nolt then explains that these issues can be resolved in Kripkean semantics, because we can make validity world relative too. In order to understand this notion, we should look at the proof in terms of alethic modality.

 

The mistake from the alethic point of view lies in the way we specify the accessibility relation. [The idea might be that, as we saw (and for reasons I could not with certainly provide), from the deontic point of view, world relativity need not be reflexive. Perhaps the idea is that what is morally permissible in a world need not actually be what is actually done in that world. At any rate,] for the alethic modality, the access relation must be reflexive, meaning that any world is possible relative to itself. [So if something actually is so in a world, it is also possible in that world.] This means that

The only admissible models – the only models that count – for the alethic interpretation are models whose accessibility relation is reflexive. This is also true for the epistemic modalities, but not for the deontic or temporal ones.

(Nolt 340)

[So in other words, the proof itself is not valid for the alethic modality, because the model constructed in making that proof is not a valid model for the alethic modality.]

 

This means that we might deal with these problems by stipulating the admissible models for each type of modality. So

Each of the various modalities is to be associated with a particular set of admissible models, that set being defined by certain restrictions on the relation ℛ. Validity, then, for a sequent expressing a given modality is the lack of a counterexample among admissible models for the particular sorts of modal operators it contains. Other semantic notions (consistency, equivalence, and the like) will likewise be defined relative to this set of admissible models, not the full range of Kripkean models. In this way we can custom-craft a different semantics for each of the various modalities.

(340).


We then define validity in the following way:

A sequent is valid relative to a given set of models (valuations) iff there is no model in that set containing a world in which the sequent's premises are true and its conclusion is not true. To say that a sequent is valid relative to Kripkean semantics in general is to say that it has no counterexample in any Kripkean model, regardless of how ℛ is structured.

(340)

[The idea seems to be that were we using a certain type of modality, we are only using models that are admissible, but I am not sure if that is to be included in the above formulation.] Nolt will then show that sequents taking the form □Φ ⊢ Φ are valid for models where worlds are always reflexive.

METATHEOREM: All sequents of the form □Φ ⊢ Φ are valid relative to the set of models whose accessibility relation is reflexive.

PROOF: [see pp.340-341. Nolt does a reductio proof.]

(Nolt 340-341)

Thus

We may say, then, that all sequents of the form □Φ ⊢ Φ are valid when ‘□’  is interpreted as an alethic or epistemic operator, but not if we interpret it as a deontic or temporal operator of the sort indicated earlier. But the validity of all sequents of this form is the same thing as the validity of the T rule introduced in Section 11.4. Thus we may conclude that the T rule is valid for some modalities but not for others.

...

Accessibility in Leibnizian semantics is therefore automatically reflexive. But Kripkean semantics licenses accessibility relations that do not link each world to each, thus grounding the construction of logics weaker in various respects than Leibnizian logic.

(Nolt 341)


Nolt then explains that in Kripkean semantics we can make other requirements for the accessibility relation to accommodate different modal principles (341).


Nolt then has us consider the principle □Φ ⊢ □□Φ, which was suitable for temporal and alethic modalities, but dubious for deontic and epistemic modalities. He says that it is really just rule S4 that we learned in section 11.4. We know then that it is valid in Leibnizian semantics, but Nolt shows it is invalid in Kripkean semantics.

METATHEOREM: The sequent □Φ ⊢ □□Φ is not valid on Kripkean semantics.

PROOF: [see pp. 341-342 for details.]

(Nolt 341-342)

However, this principle is valid in models where the accessibility relation is transitive, that is, if y is accessible from x (xy) and z is accessible from y (yz), then z is accessible from x (xz) (342). Nolt then proves this.

METATHEOREM: All sequents of the form □Φ ⊢ □□Φ are valid relative to the set of models whose accessibility relation is transitive.

PROOF: [see p. 342 for details. Nolt makes a reductio proof.]

(Nolt 342)


Nolt then turns to the principle behind rule B from section 11.4, namely, □Φ ⊢ □◊Φ. This of course is valid in Leibnizian semantics. But it seems invalid for physical possibility: “The fact that planets move in elliptical orbits does not mean that it is necessarily possible that planets move in elliptical | orbits, for there are physically possible worlds in which planetary orbits are necessarily circular and hence in which elliptical orbits are impossible” (342-343). What is needed to make this argument valid is the property of symmetry in the accessibility relation. This would mean that if y is access from x (xy) then x is access from y (yx). Nolt then explains that logical possibility involves symmetry, but not physical possibility:

The accessibility relation for physical possibility is not symmetric, since a world with our physical laws plus some "extra'' laws would be physically possible relative to our world, but ours would not be physically possible relative to it (since our world violates its "extra" laws). Logical possibility, however, presumably does have a symmetric accessibility relation-assuming (as is traditional) that the laws of logic are the same for all worlds.

(Nolt 343)

Nolt then proves this sequent.

METATHEOREM: All sequents of the form Φ ⊢ □◊Φ are valid relative to the set of models whose accessibility relation is symmetric.

PROOF: [see p. 343 for details. Nolt makes a reductio proof.]

(Nolt 342)

So we see that “the accessibility relation for logical possibility is apparently reflexive, transitive, and symmetric” (342). [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)


A Kripkean semantics where in all models each world is accessible from each [including from themselves] would then be Leibnizian semantics (343). When accessibility is like this, it is called universal, which also means that it is reflexive, transitive, and symmetric (343).


Physical possibility is best modeled when we drop symmetry. This gives us a logic that is weaker than S5 called S4.


Nolt concludes with the observation that Kripkean semantics, by allowing the freedom to modify the accessibility relation, allows us to conceive different sorts of philosophical issues.

Logics for the other modalities involve other principles and other properties of ℛ, many of which are disputed. The chief merit of Kripkean semantics is that it opens up new ways of conceiving and interrelating issues of time, possibility, knowledge, obligation, and so on. For each we can imagine a relevant set of worlds (or moments) and a variety of ways an accessibility relation could structure this set and define an appropriate logic. This raises intriguing questions that, were it not for Kripke's work, we never would have dreamed of asking.

(344)



From:


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



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