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Brute fact

In philosophy, a brute fact is defined as a fact that lacks any explanation and cannot be grounded in or derived from more fundamental facts or truths.^[1] These facts are posited as ontologically basic, meaning their existence or obtaining is not contingent on any deeper explanatory basis beyond themselves.^[1] Brute facts occupy a central place in metaphysical and ontological debates, particularly concerning the limits of explanation and the structure of reality.^[2] They are frequently invoked to account for seemingly inexplicable phenomena, such as the existence of the universe or the fundamental laws of nature, where no further reduction or justification is possible.^[1] The concept stands in direct opposition to the Principle of Sufficient Reason (PSR), a longstanding philosophical doctrine—championed by thinkers like Gottfried Wilhelm Leibniz—that insists every fact must have a complete explanation or sufficient reason for its occurrence.^[2] Proponents of brute facts, including Bertrand Russell in his 1948 radio debate with Frederick Copleston, argue that accepting such unexplained elements avoids infinite regress in explanatory chains and aligns with empirical observations of contingency in the world; Russell famously contended that the universe "is just there, and that's all," rejecting the need for a ultimate cause. Contemporary discussions of brute facts extend into philosophy of science, epistemology, and social ontology, where they help delineate the boundaries between brute (observer-independent) and institutional (human-constructed) facts, as explored by John Searle.^[2] For instance, brute facts might underpin physical regularities, while debates persist over whether any facts can truly be brute or if all are ultimately explainable through grounding relations.^[1] Influential works, such as the 2018 edited volume Brute Facts by Elly Vintiadis and Constantinos Mekios, compile arguments for and against their existence, emphasizing their role in justifying broader theories of dependence, emergence, and fundamentality.^[2] Critics, however, contend that positing brute facts undermines rational inquiry, potentially leading to explanatory arbitrariness unless supported by robust abductive evidence from naturalistic metaphysics.^[1]

Conceptual Foundations

Definition and Core Meaning

In philosophy, a brute fact is defined as a fact or state of affairs that lacks any explanation, obtaining without being grounded in or necessitated by more fundamental facts, laws, or principles.^[1] This means it is contingently true—true in some possible worlds but not all—yet resistant to further reductive analysis or causal accounting.^[3] Unlike derived facts, which can be understood "in virtue of" other facts, brute facts are metaphysically basic in the sense that no deeper explanatory relation holds for them.^[1] The term "brute fact" emerged and was popularized within analytic philosophy to describe such unexplained contingencies, contrasting them with necessary truths (which hold in all possible worlds) or explanatorily dependent facts.^[4] Here, "brute" evokes something raw and unaccounted for, emphasizing the absence of rationale rather than mere complexity or epistemic limitation.^[1] This usage highlights a key distinction from epistemically brute facts, which are temporarily unexplained due to human knowledge gaps, whereas ontologically brute facts admit no possible explanation whatsoever.^[3] Brute facts carry significant philosophical weight by challenging the pursuit of total explanatory completeness in metaphysics and epistemology, prompting reflection on the boundaries of reason and the structure of reality.^[3] They often surface in debates over foundational questions, such as the existence of the universe or the nature of certain laws, where positing a brute fact halts infinite regress in explanatory chains.^[1] Logically, they serve as endpoints in such chains: when inquiry reaches a brute fact, the demand for a "why" yields no further answer, underscoring their role as irreducible posits.^[3] Brute facts are distinguished from explained facts primarily by their lack of any underlying cause, reason, or grounding. Explained facts, by contrast, possess explanations through causal relations, laws of nature, or reductive principles that account for their occurrence, such as the trajectory of a falling object being explicable via gravitational laws.^[5] In this sense, brute facts represent ontological primitives that terminate explanatory chains without further justification, whereas explained facts integrate into broader networks of dependency and necessity.^[1] A key difference exists between brute facts and necessary truths, rooted in their modal status. Necessary truths, such as mathematical axioms like "2 + 2 = 4" or logical principles like the law of non-contradiction, obtain by virtue of their inherent logical or conceptual necessity and thus require no contingent explanation—they hold in all possible worlds. Brute facts, however, are contingent: they obtain in the actual world without deeper explanation but could have failed to obtain, lacking the a priori inescapability of necessities.^[5] This contingency underscores brute facts as metaphysically basic yet non-universal features of reality. In the philosophy of science, brute facts must be delineated from brute data, which carry empirical rather than ontological implications. Brute data refer to unanalyzed, raw observations or sensory inputs that serve as the foundational, theory-neutral building blocks for scientific inquiry, such as unprocessed measurements in an experiment before theoretical interpretation.^[6] Brute facts, conversely, are ontologically primitive entities without any explanatory ground, independent of empirical verification or observational connotation, emphasizing their role as irreducible posits in metaphysical explanation rather than provisional scientific artifacts. Brute facts also relate to rock-bottom explanations as the ultimate terminus of reductive inquiry, but they differ in not merely signifying a current explanatory limit. Rock-bottom explanations mark the deepest level of analysis achievable within a given framework, often provisional and subject to future refinement, such as fundamental physical laws that explain higher-level phenomena but may themselves invite further scrutiny. Brute facts, however, are inherently unexplainable—no deeper reduction is possible or conceivable, positioning them as the absolute endpoints of all explanatory endeavors rather than temporary halting points due to incomplete knowledge.^[1] This distinction highlights brute facts' commitment to metaphysical finality over epistemic humility.

Historical Development

Early Philosophical Roots

The concept of brute facts emerged in opposition to traditional philosophical efforts to provide ultimate explanations for reality. While ancient and medieval thinkers sought to avoid unexplained contingencies through necessary causes, later empiricists and critical philosophers highlighted limits to explanation, paving the way for accepting brute facts. In ancient Greek philosophy, Aristotle's notion of the unmoved mover in his Physics and Metaphysics represents an early attempt to halt infinite regress with a necessary, self-explanatory first cause. This eternal, fully actual entity initiates motion without being moved itself, embodying pure actuality as "thought thinking itself." By contrasting the mover's necessity with the contingent nature of the world, Aristotle's framework underscores the need for ultimate explanation, contrasting with later views that posit brute facts for contingencies.^[7]^[8] Medieval scholasticism, particularly Thomas Aquinas, built on these ideas with a distinction between essence and existence in finite beings. In works like Summa Theologica and De Ente et Essentia, Aquinas argues that created entities' existence is contingent and dependent on God, whose essence and existence are identical and necessary. This provides a complete explanatory chain for contingencies through divine causation, rejecting brute facts and adhering to a principle of sufficient reason. However, it set the stage for later challenges questioning whether such ultimate explanations are necessary or if some facts remain brute.^[9] The Principle of Sufficient Reason (PSR), formalized by Gottfried Wilhelm Leibniz in the 17th century, insisted that every fact has a complete explanation, influencing Enlightenment thought and heightening debates over explanatory limits. Leibniz's PSR, which posits nothing occurs without a sufficient reason, directly opposes brute facts by demanding exhaustive rational justification for all phenomena.^[10] During the Enlightenment, David Hume's empiricism challenged these assumptions by treating causation as derived from observed constant conjunctions rather than necessary connections. In A Treatise of Human Nature and An Enquiry Concerning Human Understanding, Hume argued that causal "why" questions reduce to habitual associations, leaving empirical regularities potentially brute. His is-ought distinction further implies unbridgeable gaps between descriptive facts and norms, suggesting some realities resist full explanation.^[11] Immanuel Kant's critical philosophy in the 18th century extended these limits via the antinomies of pure reason in the Critique of Pure Reason. These irresolvable contradictions in applying reason to metaphysical questions, such as the world's origin or finitude, reveal boundaries where certain foundational aspects—like the noumenal realm—elude complete explanation, functioning as brute limits to cognition and anticipating analytic discussions of inexplicability.^[10]

Mid-20th Century Formulations

In the aftermath of World War II, analytic philosophy underwent significant transformation, marked by the decline of logical positivism and the ascendancy of ordinary language philosophy. Logical positivism, which had dominated earlier in the century with its emphasis on verifiable empirical statements, faced mounting critiques that exposed its limitations in accounting for theoretical underdetermination and the holistic nature of scientific confirmation. This period saw philosophers increasingly willing to entertain unexplained contingencies—facts that resist further reduction or justification—as integral to understanding reality, paving the way for the brute fact concept to address gaps in explanatory frameworks.^[12] The term "brute fact" began to gain traction in the 1950s and 1960s amid debates on explanation and the limits of rational inquiry, with indirect influences from Ludwig Wittgenstein's later work, particularly his arguments against private languages that underscored the intersubjective grounding of meaning and facts. A seminal early usage appears in W.V.O. Quine's 1951 essay "Two Dogmas of Empiricism," where he distinguishes between questions resolvable by conceptual schemes and those hinging on "brute fact," implying that empirical observations often stand as underdetermined by theory and thus unexplained at a fundamental level.^[13] Quine's critique of the analytic-synthetic distinction further reinforced this by portraying certain empirical realities as irreducible contingencies. By the late 1950s, the concept had become more formalized in key texts, such as G.E.M. Anscombe's 1958 paper "On Brute Facts," which explored brute facts in relation to human actions and institutions, though her detailed analysis would later influence ethical philosophy. The idea was institutionalized in Oxford and Cambridge philosophical circles, where ordinary language approaches—championed by figures like J.L. Austin—integrated brute facts into discussions of everyday contingencies, laying groundwork for broader ontological and ethical applications in subsequent decades.^[14]

Key Philosophical Contributions

G.E.M. Anscombe's Analysis

G.E.M. Anscombe introduced the notion of brute facts in her 1958 paper "On Brute Facts," defining them as fundamental facts that cannot be further explained relative to a specific description or set of circumstances.^[15] She emphasized that brute facts are always relative to a particular context or description, serving as the bedrock upon which higher-level explanations rest, without necessitating an infinite chain of justifications. A classic example is the fact of a grocer supplying potatoes to a customer, which stands as brute relative to the description that the customer now owes the grocer money; the owing is derived from the supply, but the supply itself requires no deeper factual reduction in that relational context.^[16] In her seminal 1958 essay "Modern Moral Philosophy," Anscombe illustrated this concept using the grocer example to show how normative concepts like obligation arise from brute factual transactions, such as the delivery of goods. This ties into her action theory, developed in Intention (1957), where human intentions function as brute facts in moral deliberation, irreducible to further psychological components like desires or beliefs alone, as they represent primitive elements of voluntary action. Anscombe's metaphysical stance, rooted in an Aristotelian-Thomistic tradition, posits brute facts as necessary to terminate explanatory regresses in descriptions of human affairs, preventing an endless demand for deeper justifications that would render inquiry incoherent.^[17] In critiquing consequentialism, she advocated for a virtue-based approach grounded in factual descriptions of human action, highlighting the limits of reductionist ethics that attempt to derive moral norms solely from outcomes. Her analysis of brute facts thus profoundly influenced subsequent philosophers, including John Searle, in exploring distinctions in facts and their applications.

John Searle's Framework

John Searle introduced the distinction between brute facts and institutional facts in his 1969 work Speech Acts: An Essay in the Philosophy of Language, where he argues that brute facts represent objective, independent realities that exist without reliance on human institutions or rules, serving as the foundational layer for more complex social constructs. Brute facts, such as the physical proximity of one stone to another or the redness of a rose, are empirically verifiable phenomena that do not presuppose any social agreement or constitutive rules.^[18] In contrast, institutional facts, like the occurrence of a marriage or the fulfillment of a promise, depend entirely on pre-existing human institutions and conventions, which Searle describes as systems of rules that define what counts as a particular fact within a given context. For instance, the utterance of certain words may constitute a brute fact in terms of phonetic production, but it becomes an institutional fact—such as creating an obligation through promising—only through the application of linguistic and social rules.^[18] Searle further elaborates this framework in The Construction of Social Reality (1995), positing that brute facts, including biological primitives like a heartbeat, provide the indispensable physical and natural substrate upon which institutional facts are imposed via collective intentionality and status functions. Here, brute facts enable social structures but remain uncreated by them; they require no deeper explanation beyond their independent existence, forming the "indisputable foundation" for all social reality. Institutional facts arise when humans collectively assign new statuses or functions to these brute elements through declarative speech acts, such as "we accept (S has power (X) or rights, duties etc. to do A)," which Searle terms the logical structure of institutional imposition. This ontological layering ensures that while institutional facts are fully real and objective within their contexts, they are ontologically dependent on brute facts, preventing an infinite regress in explanations of social phenomena. A paradigmatic example in Searle's theory is money, where the brute fact of a physical token—such as a piece of paper or metal—underlies its institutional status as currency, with the value imposed not by inherent properties but by collective agreement and rules within a financial institution. The paper itself exists as a brute biological or physical primitive, unaltered by social rules, yet it becomes a bearer of deontic powers (rights, obligations, and authorizations) only through the status function declaration that "this piece of paper counts as money in context C." This illustrates Searle's broader argument that social reality is constructed iteratively on brute foundations, with institutional facts deriving their efficacy from the underlying brute realities without reducing the latter to mere social constructs.

Elly Vintiadis's Perspective

Elly Vintiadis has made significant contributions to the philosophical discussion of brute facts, particularly in the context of emergence and physicalism, through her editorship of the 2018 volume Brute Facts and her chapter therein titled "There is Nothing (Really) Wrong with Emergent Brute Facts." In this work, she defends the legitimacy of emergent brute facts within a non-reductive physicalist framework, arguing that such facts are essential for accommodating irreducible higher-level phenomena without resorting to explanatory nihilism. Vintiadis posits that brute facts are not explanatory dead-ends but necessary posits in a hierarchical ontology where not all facts require reduction to more basic levels.^[5] Vintiadis contends that certain physical facts, such as the fundamental laws of nature and constants, must be accepted as brute, as they resist explanation by even more basic principles. She distinguishes ontologically brute facts—those for which no explanation is metaphysically possible—from epistemically brute facts, emphasizing that physicalists already rely on the former in their ontologies, such as the brute necessity of nomological connections in physics. For instance, the precise values of physical constants or the form of fundamental laws cannot be derived from deeper necessities, making them brute necessities that ground scientific understanding without infinite regress. This acceptance of brute physical facts extends to emergent contexts, where higher-level laws or properties emerge without full reductive explanation.^[5]^[3] In relating brute facts to emergence, Vintiadis argues that they enable downward causation in a way that preserves physical closure. Emergent properties, such as consciousness, supervene on physical bases but possess novel causal powers that influence lower levels through distinct mechanisms, like formal causation, without violating the causal efficacy of physical laws. She challenges the strict interpretation of physical closure, noting it is not empirically proven and that brute emergent facts—such as the nomological covariation between brain states and conscious experiences—allow for this causal novelty. By positing these as minimal brute facts, emergentism avoids the pitfalls of dualism while accommodating empirical evidence from neuroscience.^[5] Vintiadis's specific thesis counters explanatory nihilism by advocating for a measured acceptance of brute facts in ontology. She reviews objections based on simplicity, coherence, and empirical adequacy, concluding that emergent brute facts are theoretically simpler than alternatives like panpsychism and empirically supported, as no reductive physicalist theory fully explains phenomena like consciousness. In a hierarchical ontology, these minimal brute facts—limited to key supervenience relations—provide a stable foundation, rejecting the demand for total explicability as both unattainable and unnecessary. This perspective ties briefly to scientific contexts, where brute facts underpin models in physics and biology without undermining predictive power.^[5]

Epistemological Connections

Infinitism and Infinite Regress

Infinitism is an epistemological theory that posits epistemic justification arises from an infinite, non-repeating chain of reasons, where each belief is supported by further reasons ad infinitum, without requiring a foundational endpoint.^[19] This view contrasts with foundationalism by rejecting the need for basic beliefs that serve as ungrounded terminators in the chain of justification.^[20] In relation to brute facts, infinitism denies their role as justification terminators, arguing that accepting brute foundational facts leads to arbitrary or dogmatic stops in reasoning, whereas an endless regress allows for ongoing enhancement of epistemic warrant.^[19] Brute facts, as unexplained basics, are seen as inferior because they halt the rational process prematurely, whereas infinitism maintains that justification is a dynamic, potentially infinite process that avoids such brute halts.^[21] The theory was prominently formulated by philosopher Peter Klein in the early 2000s, who argued that infinite regresses provide superior epistemic warrant compared to brute foundational stops, as they enable reasoners to continually improve the credibility of beliefs through ever-extending chains.^[21] Klein's work, including his contributions to debates on the epistemic regress problem, emphasizes that infinitism satisfies intuitive constraints on good reasoning, such as avoiding circularity and arbitrariness.^[20] A key philosophical advantage of infinitism is its resolution of the Münchhausen trilemma—the dilemma that justification must either lead to an infinite regress, circular reasoning, or arbitrary axiomatic termination (brute facts)—by embracing the regress as viable and non-vicious, thus contrasting sharply with foundationalist reliance on brute facts.^[19] This approach allows for knowledge without skepticism, as the availability of an infinite chain, even if not fully traversable, suffices for rational belief.^[21]

Implications for Justification Theories

In foundationalist theories of epistemic justification, brute facts function as self-justifying basic beliefs that halt the infinite regress of justification, providing a finite foundation for all other justified beliefs. These basic beliefs, such as immediate sensory experiences or seemings, are taken to be justified independently of any further evidential support, thereby serving as unexplained epistemic primitives that ground knowledge without requiring deeper explanation. For instance, James Pryor argues that perceptual seemings offer prima facie justification that is non-inferential and self-contained, allowing foundationalism to avoid vicious regresses by positing these brute-like elements as the bedrock of epistemic warrant. This approach ensures that justification structures are hierarchical and terminating, contrasting with alternatives that demand endless chains of reasons. Coherentism, in contrast, explicitly rejects the notion of brute facts or basic beliefs, maintaining instead that justification arises solely from the mutual coherence among a web of interconnected beliefs. Under this view, no belief is privileged as foundational or unexplained; rather, epistemic warrant emerges from circular relations of support within the system, where beliefs justify one another holistically without terminating in brute elements.^[22] Laurence BonJour's influential defense of coherentism emphasizes that empirical knowledge derives its justification from the overall explanatory coherence of the belief system, avoiding the need for self-justifying basics by treating all justification as relational and non-hierarchical.^[22] This rejection of brute facts addresses foundationalism's potential arbitrariness in selecting basics but raises challenges regarding the isolation problem, where coherent systems might detach from reality. Brute facts also intersect with process reliabilism, an externalist theory where justification stems from beliefs produced by reliable cognitive mechanisms, even if the reliability itself remains an unexplained feature of those processes. In this framework, the outputs of reliable processes—such as perception or memory—are justified without requiring internal access to further reasons, treating the mechanisms' track record as a brute epistemic fact that yields warranted beliefs. Alvin Goldman's seminal formulation posits that a belief is justified if generated by a process with a high truth ratio, highlighting how brute reliability can provide justification sans explanatory regress, though critics argue this externalizes justification in ways that overlook subjective elements. Overall, the concept of brute facts underscores the limitations of epistemic regress arguments in theories of knowledge acquisition, as they permit termination without infinite chains or circularity, though this invites debate over whether such unexplained elements truly resolve foundational tensions in justification.^[23]

Applications and Examples

Metaphysical and Ontological Uses

In metaphysical discussions of the cosmological argument, brute facts are invoked to address the question of why there exists something rather than nothing, positing the universe's contingency as potentially inexplicable. Proponents argue that the entire contingent universe could itself be a brute fact, requiring no further explanation beyond its own existence, thereby halting the regress of causes without invoking a necessary being.^[7] This view contrasts with the principle of sufficient reason, which demands an explanation for all contingent facts, but allows the universe's overall existence to stand as ontologically basic.^[24] For instance, Bertrand Russell maintained that the universe "is just there, and that's all," treating its contingency as a fundamental, ungrounded reality.^[7] In modal metaphysics, brute facts appear in analyses of possible worlds, where certain modal truths—such as necessities or contingencies—hold without deeper metaphysical grounding. Modal primitivism posits that facts about possibility and necessity are ontologically brute, forming the foundational layer of reality without explanation from non-modal facts.^[25] This approach avoids reducing modality to concrete particulars or linguistic conventions, instead accepting brute modal facts as irreducible primitives that underpin what is possible across worlds.^[26] Ontological primitives in mereology often involve brute facts concerning part-whole relations and composition. The special composition question—under what conditions do parts compose a whole?—is argued to yield no non-trivial, exceptionless principle, rendering compositional facts brute when they obtain.^[27] For example, in Ned Markosian's brutal composition view, whether scattered objects like two bricks form a whole is a fundamental, unexplained fact, not derivable from other metaphysical relations.^[27] This treatment aligns with broader ontological frameworks where mereological structure serves as a basic, ungrounded feature of reality.^[1] A notable example of a potentially brute fact in ontology is the existence of consciousness, which some philosophers regard as irreducible to physical processes. The explanatory gap between phenomenal experience and neural activity suggests that consciousness might obtain as an ontologically brute phenomenon, without a deeper metaphysical account linking it to non-conscious realities.^[28] This perspective, explored in discussions of emergent brute facts, implies that while physicalist views may seek reductions, the intrinsic nature of qualia could remain fundamentally unexplainable.

Scientific and Empirical Contexts

In physics, fundamental constants such as the fine-structure constant are frequently characterized as brute facts, as they appear to lack derivation from any more basic theory or principle within contemporary frameworks. The fine-structure constant, denoted α and approximately equal to 1/137, is a dimensionless quantity that governs the strength of the electromagnetic interaction between elementary charged particles; its specific value enables the stability of atoms and the existence of complex chemistry, yet it remains unexplained by deeper physical laws.^[29] This acceptance of such constants as brute underscores the limits of explanatory reduction in fundamental physics, where they serve as foundational inputs rather than outputs of theoretical models.^[29] In evolutionary biology, specific historical contingencies—such as the particular mutations that gave rise to key adaptations in lineages—are treated as brute facts due to their unique, non-recurring nature, which defies prediction from general evolutionary principles alone. For instance, the evolution of moral sentiments in humans, shaped by selective pressures on social instincts, represents brute psychological facts emergent from historical processes like natural selection acting on ancestral behaviors, without necessitating supernatural or transcendental explanations.^[30] These contingencies highlight how evolution proceeds through idiosyncratic events, such as random genetic variations in response to environmental pressures, that become fixed in populations without deterministic inevitability.^[30]

Criticisms and Debates

Challenges to Explanatory Limits

One prominent challenge to the acceptance of brute facts stems from the Principle of Sufficient Reason (PSR), originally formulated by Gottfried Wilhelm Leibniz, which asserts that for every fact or truth, there must be a sufficient explanation determining why it obtains rather than not. This principle directly rejects brute facts as unsatisfying, viewing them as violations of rational order, since nothing can occur without a reason why it is so and not otherwise.^[31] Empirical studies in cognitive psychology support a strong intuitive commitment to the PSR in ordinary reasoning, where participants consistently deny the possibility of brute facts, treating unexplained events as demanding further justification.^[32] Allowing brute facts also raises the risk of explanatory nihilism, wherein explanatory chains terminate arbitrarily, potentially undermining scientific progress by encouraging the premature halt of inquiry into natural phenomena. For instance, if fundamental laws or constants are deemed brute, researchers might cease seeking underlying mechanisms, contrasting with the historical drive of science to reduce apparent inexplicabilities through deeper theories.^[24] The contingency problem further complicates the viability of brute facts, as it questions why a particular contingent brute fact—such as the specific initial conditions of the universe—obtains rather than some alternative, without any meta-explanation to resolve the choice among possibilities.^[33] This issue implies that positing one brute fact merely displaces the inexplicability to a higher level, failing to provide a stable explanatory foundation. In scientific contexts, advances in theoretical physics challenge the notion of brute facts by suggesting their provisional nature; for example, what were once seen as brute parameters, like the values of fundamental constants in the Standard Model, are addressed by string theory's landscape of vacua, which proposes a multiverse where constants vary across different configurations, potentially explaining our specific values through anthropic selection rather than accepting them as unexplained.^[34] Such developments suggest that apparent brute facts may reflect temporary limits in our theories, encouraging ongoing reduction rather than acceptance of inexplicability.

Alternatives and Responses

Philosophers defending the existence of brute facts often adopt a pragmatic approach, accepting a limited number of such facts to halt explanatory regresses that might otherwise lead to paradoxes or infinite chains without explanatory progress. Peter van Inwagen, for instance, argues that denying the Principle of Sufficient Reason (PSR) in favor of some brute contingent facts avoids the necessitarian implications of a strong PSR, which would render all truths necessary and undermine contingency in the world.^[10] This position allows for explanation in most cases while permitting brute facts at foundational levels to prevent explanatory overreach. Another defense posits that certain necessary truths function as brute necessities, lacking further explanation yet being non-contingent and thus not requiring contingent grounding. Logical truths, such as the law of non-contradiction, are sometimes cited as examples of such brute necessities, as they hold universally without derivability from deeper principles. James Van Cleve surveys arguments for brute necessities, noting that views like conventionalism or primitivism about modality imply that some necessary truths are unexplained fundamentals.^[35] Reductionist strategies seek to eliminate apparent brute facts through broader theoretical frameworks, such as multiverse theories, which explain fine-tuning phenomena via anthropic selection effects rather than positing unexplained constants. In these models, the specific parameters of our universe appear brute only from within it, but across a multiverse ensemble, they result from probabilistic variation and observer selection, providing a non-brute explanatory mechanism. Roger White examines how multiple universes can account for fine-tuning without invoking design or chance as brute, though he critiques the explanatory power of selection effects alone.^[36] Hybrid views reconcile partial explanations with residual brute facts within layered ontologies, where higher-level phenomena receive explanatory grounding from lower levels, but the fundamental layer terminates in ungrounded brutes. This approach accommodates explanatory hierarchies in metaphysics, such as in grounding relations, while accepting brute joints at the base to avoid complete explanatory closure. For example, physicalist hybrids propose that mental or biological facts are partially explained by physical laws, leaving only fundamental physical facts as brute.

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Without the ontological background assumptions, retrograde motions could be thought of as brute facts, rather than problems. Here we see that background ...
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Gottfried Wilhelm Leibniz's Principle of Sufficient Reason
Mar 27, 2018 · Leibniz's concern to avoid brute facts, uncaused events, and truths without reasons, however, remains a living concern for contemporary ...
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No brute facts: The Principle of Sufficient Reason in ordinary thought
Crucially, PSR* is still committed to the strong conclusion that there are no brute facts, i.e., there are no unexplainable facts that bottom out the chain of ...Missing: definition seminal<|control11|><|separator|>
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Localizing Violations of the Principle of Sufficient Reason—Leibniz ...
Oct 11, 2022 · This principle states that there are no brute facts or that everything has an explanation. In Leibniz's words: '[N]othing takes place without a ...
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Brute necessity - Van Cleve - 2018 - Compass Hub - Wiley
Jul 12, 2018 · Are all necessary truths either self-explanatory or explained by others? Or are there some necessary truths that are truly brute? This article ...
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[PDF] Fine-Tuning and Multiple Universes - MIT
Now the appealing idea here is that a single life-permitting universe is ex- ceedingly improbable, but if we suppose there are or have been very many uni-.