Are fictional characters such as Sherlock Holmes real? Fiction and Fictionalism is an excellent introduction to this central topic in philosophy and includes chapter summaries, annotated further reading and a glossary of technical terms.

This volume collects some of the most up-to-date work on philosophical fictionalism-the idea that a notion of pretense or fiction can help resolve certain puzzles or problems in philosophy. After a detailed discussion in the book's introductory chapter of how philosophers should think of fictionalism and its connection to metaontology more generally, the remaining chapters provide readers with arguments for and against this view from leading scholars in the fields of epistemology, ethics, metaphysics, philosophy of science, philosophy of language, and others.

Moral realists maintain that morality has a distinctive subject matter. Specifically, realists maintain that moral discourse is representational, that moral sentences express moral propositions - propositions that attribute moral properties to things. Noncognitivists, in contrast, maintain that the realist imagery associated with morality is a fiction, a reification of our noncognitive attitudes. The thought that there is a distinctively moral subject matter is regarded as somethingto be debunked by philosophical reflection on the way moral discourse mediates and makes public our noncognitive attitudes. The realist fiction might be understood as a philosophical misconception of a discourse that is not fundamentally representational but whose intent is rather practical.There is, however, another way to understand the realist fiction. Perhaps the subject matter of morality is a fiction that stands in no need of debunking, but is rather the means by which our attitudes are conveyed. Perhaps moral sentences express moral propositions, just as the realist maintains, but in accepting a moral sentence competent speakers do not believe the moral proposition expressed but rather adopt the relevant non-cognitive attitudes. Noncognitivism, in its primary sense, is aclaim about moral acceptance: the acceptance of a moral sentence is not moral belief but is some other attitude. Standardly, non-cognitivism has been linked to non-factualism - the claim that the content of a moral sentence does not consist in its expressing a moral proposition. Indeed, the terms'noncognitivism' and 'nonfactualism' have been used interchangeably. But this misses an important possibility, since moral content may be representational but the acceptance of moral sentences might not be belief in the moral proposition expressed. This possibility constitutes a novel form of noncognitivism, moral fictionalism. Whereas nonfactualists seek to debunk the realist fiction of a moral subject matter, the moral fictionalist claims that that fiction stands in no need of debunking butis the means by which the noncognitive attitudes involved in moral acceptance are conveyed by moral utterance. Moral fictionalism is noncognitivism without a non-representational semantics.

Fictionalism is the view that a serious intellectual inquiry need not aim at truth. It came to prominence in philosophy in 1980, when Hartry Field argued that mathematics does not have to be true to be good, and Bas van Fraassen argued that the aim of science is not truth but empirical adequacy. Both suggested that the acceptance of a mathematical or scientific theory need not involve belief in its content. Thus the distinctive commitment of fictionalism is that acceptance in a given domain of inquiry need not be truth-normed, and that the acceptance of a sentence from the associated region of discourse need not involve belief in its content. In metaphysics fictionalism is now widely regarded as an option worthy of serious consideration. This volume represents a major benchmark in the debate: it brings together an impressive international team of contributors, whose essays (all but one of them appearing here for the first time) represent the state of the art in various areas of metaphysical controversy, relating to language, mathematics, modality, truth, belief, ontology, and morality.

Fictional Discourse: A Radical Fictionalist Semantics combines the insight of linguistic and philosophical semantics with the study of fictional language. Its central idea is familiar to anyone exposed to the ways of narrative fiction, namely the notion of a fictional teller. Starting with premises having to do with fictional names such as 'Holmes' or 'Emma', Stefano Predelli develops Radical Fictionalism, a theory that is subsequently applied to central themes in the analysis of fiction. Among other things, he discusses the distinction between storyworlds and narrative peripheries, the relationships between homodiegetic and heterodiegetic narrative, narrative time, unreliability, and closure. The final chapters extend Radical Fictionalism to critical discourse, as Predelli introduces the ideas of critical and biased retelling, and pauses on the relationships between Radical Fictionalism and talk about literary characters.

What are mental states? When we talk about people’s beliefs or desires, are we talking about what is happening inside their heads? If so, might cognitive science show that we are wrong? Might it turn out that mental states do not exist? Mental fictionalism offers a new approach to these longstanding questions about the mind. Its core idea is that mental states are useful fictions. When we talk about mental states, we are not formulating hypotheses about people’s inner machinery. Instead, we simply talk "as if" people had certain inner states, such as beliefs or desires, in order to make sense of their behaviour. This is the first book dedicated to exploring mental fictionalism. Featuring contributions from established authors as well as up-and-coming scholars in this burgeoning field, the book reveals the exciting potential of a fictionalist approach to the mind, as well as the challenges it faces. In doing so, it offers a fresh perspective on foundational debates in the philosophy of mind, such as the nature of mental states and folk psychology, as well as hot topics in the field, such as embodied cognition and mental representation. Mental Fictionalism: Philosophical Explorations is essential reading for advanced undergraduates, postgraduates and professionals alike.

This monograph examines truth in fiction by applying the techniques of a naturalized logic of human cognitive practices. The author structures his project around two focal questions. What would it take to write a book about truth in literary discourse with reasonable promise of getting it right? What would it take to write a book about truth in fiction as true to the facts of lived literary experience as objectivity allows? It is argued that the most semantically distinctive feature of the sentences of fiction is that they areunambiguously true and false together. It is true that Sherlock Holmes lived at 221B Baker Street and also concurrently false that he did. A second distinctive feature of fiction is that the reader at large knows of this inconsistency and isn’t in the least cognitively molested by it. Why, it is asked, would this be so? What would explain it? Two answers are developed. According to the no-contradiction thesis, the semantically tangled sentences of fiction are indeed logically inconsistent but not logically contradictory. According to the no-bother thesis, if the inconsistencies of fiction were contradictory, a properly contrived logic for the rational management of inconsistency would explain why readers at large are not thrown off cognitive stride by their embrace of those contradictions. As developed here, the account of fiction suggests the presence of an underlying three - or four-valued dialethic logic. The author shows this to be a mistaken impression. There are only two truth-values in his logic of fiction. The naturalized logic of Truth in Fiction jettisons some of the standard assumptions and analytical tools of contemporary philosophy, chiefly because the neurotypical linguistic and cognitive behaviour of humanity at large is at variance with them. Using the resources of a causal response epistemology in tandem with the naturalized logic, the theory produced here is data-driven, empirically sensitive, and open to a circumspect collaboration with the empirical sciences of language and cognition.