Discusses a range of philosophical questions about fictional characters and fictional objects, with implications for metaphysics, the philosophy of mind, and the philosophy of language.

Eleven original essays discuss a range of puzzling philosophical questions about fictional characters, and more generally about fictional objects. For example, they ask questions like the following: Do they really exist? What would fictional objects be like if they existed? Do they exist eternally? Are they created? Who by? When and how? Can they be destroyed? If so, how? Are they abstract or concrete? Are they actual? Are they complete objects? Are they possible objects? How many fictional objects are there? What are their identity conditions? What kinds of attitudes can we have towards them? This volume will be a landmark in the philosophical debate about fictional objects, and will influence higher-level debates within metaphysics, the philosophy of mind, and the philosophy of language.

Eleven original essays discuss a range of puzzling philosophical questions about fictional characters, and more generally about fictional objects. For example, they ask questions like the following: Do they really exist? What would fictional objects be like if they existed? Do they exist eternally? Are they created? Who by? When and how? Can they be destroyed? If so, how? Are they abstract or concrete? Are they actual? Are they complete objects? Are they possible objects? How many fictional objects are there? What are their identity conditions? What kinds of attitudes can we have towards them? This volume will be a landmark in the philosophical debate about fictional objects, and will influence higher-level debates within metaphysics, the philosophy of mind, and the philosophy of language.

God and fictional objects are central topics within philosophy, but rarely do the respective discussions overlap. Until now the two fields have remained independent. Applying the debate about fictional objects to issues of theology for the first time, John-Mark L. Miravalle bridges these two fields and presents a new approach to notions of God, creatures, and existence. Miravalle explains why meinongianism, which holds that certain things can serve as intentional objects with properties, even though they do not exist, can facilitate talk of nonexistence better than other metaphysical viewpoints, such as platonism, modal realism and pretense-theory. He identifies points of connection between theology and nonexistents and uses meinongianism to buttress the cosmological and ontological arguments for God's existence. As a result he is able to explore fresh solutions to problems of classical theism, from the necessary existence of God and creation ex nihilo to free will and the problem of evil. By revealing how a particular account of fictional objects is especially harmonious with and supportive of the major claims of traditional theism, Miravalle makes a major contribution to theistic metaphysics.

Amie Thomasson argues that fiction has far-reaching implications for central problems of metaphysics.

100 EXTRAORDINARY STORIES ABOUT ORDINARY THINGS SIGNIFICANT OBJECTS: A Literary and Economic Experiment Can a great story transform a worthless trinket into a significant object? The Significant Objects project set out to answer that question once and for all, by recruiting a highly impressive crew of creative writers to invent stories about an unimpressive menagerie of items rescued from thrift stores and yard sales. That secondhand flotsam definitely becomes more valuable: sold on eBay, objects originally picked up for a buck or so sold for thousands of dollars in total — making the project a sensation in the literary blogosphere along the way. But something else happened, too: The stories created were astonishing, a cavalcade of surprising responses to the challenge of manufacturing significance. Who would have believed that random junk could inspire so much imagination? The founders of the Significant Objects project, that’s who. This book collects 100 of the finest tales from this unprecedented creative experiment; you’ll never look at a thrift-store curiosity the same way again. FEATURING ORIGINAL STORIES BY: Chris Adrian • Rob Agredo • Kurt Andersen • Rachel Axler • Rob Baedeker • Nicholson Baker • Rosecrans Baldwin • Matthew Battles • Charles Baxter • Kate Bernheimer • Susanna Breslin • Kevin Brockmeier • Matt Brown • Blake Butler • Meg Cabot • Tim Carvell • Patrick Cates • Dan Chaon • Susanna Daniel • Adam Davies • Kathryn Davis • Matthew De Abaitua • Stacey • D'Erasmo • Helen DeWitt • Doug Dorst • Mark Doty • Ben Ehrenreich • Mark Frauenfelder • Amy Fusselman • William Gibson • Myla Goldberg • Ben Greenman • Jason Grote • Jim Hanas • Jennifer Michael Hecht • Sheila Heti • Christine Hill • Dara Horn • Shelley Jackson • Heidi Julavits • Ben Katchor • Matt Klam • Wayne Koestenbaum • Josh Kramer • Kathryn Kuitenbrouwer • Neil LaBute • Victor LaValle • J. Robert Lennon • Jonathan Lethem • Todd Levin • Laura Lippman • Mimi Lipson • Robert Lopez • Joe Lyons • Sarah Manguso • Merrill Markoe • Tom McCarthy • Miranda Mellis • Lydia Millet • Maud Newton • Annie Nocenti • Stephen O’Connor • Stewart O’Nan • Jenny Offill • Gary Panter • Ed Park • James Parker • Benjamin Percy • Mark Jude Poirier • Padgett Powell • Bob Powers • Todd Pruzan • Dan Reines • Nathaniel Rich • Peter Rock • Lucinda Rosenfeld • Greg Rowland • Luc Sante • R.K. Scher • Toni Schlesinger • Matthew Sharpe • Jim Shepard • David Shields • Marisa Silver • Curtis Sittenfeld • Bruce Sterling • Scarlett Thomas • Jeff Turrentine • Deb Olin Unferth • Tom Vanderbilt • Matthew J. Wells • Joe Wenderoth • Margaret Wertheim • Colleen Werthmann • Colson Whitehead • Carl Wilson • Cintra Wilson • Sari Wilson • Douglas Wolk • John Wray

Do the portrayals of objects in literary texts represent historical evidence about the material culture of the past? Or are things in books more than things in the world? Sophie Volpp considers fictional objects of the late Ming and Qing that defy being read as illustrative of historical things. Instead, she argues, fictional objects are often signs of fictionality themselves, calling attention to the nature of the relationship between literature and materiality. Volpp examines a series of objects—a robe, a box and a shell, a telescope, a plate-glass mirror, and a painting—drawn from the canonical works frequently mined for information about late imperial material culture, including the novels The Plum in the Golden Vase and The Story of the Stone as well as the short fiction of Feng Menglong, Ling Mengchu, and Li Yu. She argues that although fictional objects invite readers to think of them as illustrative, in fact, inconsistent and discontinuous representation disconnects the literary object from potential historical analogues. The historical resonances of literary objects illuminate the rhetorical strategies of individual works of fiction and, more broadly, conceptions of fictionality in the Ming and Qing. Rather than offering a transparent lens on the past, fictional objects train the reader to be aware of the fallibility of perception. A deeply insightful analysis of late Ming and Qing texts and reading practices, The Substance of Fiction has important implications for Chinese literary studies, history, and art history, as well as the material turn in the humanities.