Introduction

Ted Sider aptly and concisely states the self-visitation paradox thus: ‘Suppose I travel back in time and stand in a room with my sitting 10-year-old self. I seem to be both sitting and standing, but how can that be?’ (2001, 101). I will explore a relativist resolution of this paradox offered by, or on behalf of, endurantists. It maintains that the sitting and the standing are relative to the personal time or proper time of the time traveler and is intended to yield the result that Ted is sitting at a certain initial personal/proper time but is not standing relative to that time. Similarly, it is also supposed to yield that Ted is standing relative to a later personal/proper time, but not sitting relative to that time. Such a traveler-time relativism has been offered by Paul Horwich (1975, 433-5; 1987, 114-15) and also by Simon Keller and Michael Nelson (2001, 344). I will show that this relativist approach is a non-starter. It is so because Ted is sitting and standing at both the initial and the later personal/proper time.

It is a plain fact that biology makes use of terms and expressions commonly spoken of as teleological. Biologists frequently speak of the function of biological items. They may also say that traits are ‘supposed to’ perform some of their effects, claim that traits are ‘for’ specific effects, or that organisms have particular traits ‘in order to’ engage in specific interactions. There is general agreement that there must be something useful about this linguistic practice but it is controversial whether it is entirely appropriate, and if so why it is.

Many theorists have defended the use of seemingly teleological terms by appeal to an etiological notion of function (Wright, 1973; Millikan, 1984, 2002; Neander, 1991; Griffiths, 1993; Godfrey-Smith, 1994; and Buller, 1999). According to the etiological notion, attributing a function to a trait is a matter of pointing to effects that account for why the trait has been selected for.

Introduction

It is standard practice in philosophical inquiry to test a general thesis (of the form ‘F iff G’ or ‘F only if G’) by attempting to construct a counterexample to it. If we can imagine or conceive of an F that isn't a G, then we have evidence that there could be an F that isn't a G — and thus evidence against the thesis in question; if not, then the thesis is (at least temporarily) secure. Or so it is standardly claimed.

But there is increasing skepticism about how seriously to take what we can imagine or conceive as evidence for (or against) a priori philosophical theses, given the many historical examples of now-questionable theses that once seemed impossible to doubt — and also the recent experimental research suggesting that our verdicts on Gettier cases, trolley cases, and the scenarios depicted in other familiar thought-experiments may be affected by cultural, situational, and other adventitious factors.

In this paper, a theory of the contents of fictional names — names of fictional people, places, etc. — will be developed. The fundamental datum that must be addressed by such a theory is that fictional names are, in an important sense, empty: the entities to which they putatively refer do not exist. Nevertheless, they make substantial contributions to the truth conditions of sentences in which they occur. Not only do such sentences have truth conditions, sentences differing only in the fictional names they contain differ in their truth conditions. It is, after all, commonplace to note such things as, for example, that

Bilbo Baggins is a hobbit

is true, and

Sherlock Holmes is a hobbit

is false, while acknowledging at the same time that neither Baggins nor Holmes exists. The central problem, therefore, is that of reconciling the emptiness of fictional names with their substantial contributions.