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Identity of indiscernibles

The principle of the identity of indiscernibles is a foundational concept in metaphysics, most prominently formulated by the philosopher Gottfried Wilhelm Leibniz, asserting that no two distinct entities can share all qualitative properties exactly alike, thereby requiring an intrinsic difference to account for their numerical distinction.^[1] Leibniz articulated this idea across his works, including in his Monadology (1714), where he states: "in Nature no two things are perfectly alike; between any two things a difference can be found that is internal—i.e. based on what each is like in its own nature."^[2] Originating in his earlier writings such as the Discourse on Metaphysics (1686) and Primary Truths (1689), the principle serves as a cornerstone of Leibniz's ontology, particularly in his theory of monads—simple, indivisible substances that constitute reality.^[1] It is typically expressed in formulations like "No two beings are perfectly similar" or "There cannot be two perfectly similar beings," emphasizing that complete qualitative indiscernibility implies identity.^[1] Leibniz derived the principle from his broader metaphysical commitments, including the principle of sufficient reason (PSR), which posits that nothing occurs without a sufficient explanation, and his theory of complete individual concepts, wherein each substance has a unique concept containing all its predicates.^[3] Under PSR, the existence of two perfectly similar entities would lack a reason for their distinction, leading to their necessary identity; this also aligns with Leibniz's theodicy, as divine creation avoids superfluous duplicates.^[1] The principle has profound implications for understanding space, time, and individuality, challenging notions of absolute location (e.g., two particles in otherwise identical universes must differ intrinsically) and influencing debates in mereology and possible worlds semantics.^[3] Despite its elegance, the identity of indiscernibles has faced significant critiques, particularly regarding its modal status—whether it is metaphysically necessary or merely contingent—and its compatibility with modern physics, such as quantum mechanics where identical particles appear indiscernible.^[3] Leibniz himself viewed it as an axiom derivable from more basic principles, though some interpretations suggest circularity in his proofs, as the theory of truth presupposes unique concepts.^[3] Contemporary philosophers continue to engage with it, exploring weak and strong versions (e.g., absolute vs. relative indiscernibility) and its role in structuralism and category theory.^[1]

Historical Development

Ancient and Medieval Origins

The concept of the identity of indiscernibles finds early philosophical roots in Stoic thought, particularly through the notion of peculiar qualities (idios poion), which ensured that no two things could be exactly alike due to the rational structure of the cosmos governed by divine reason. Stoics like Chrysippus argued that each body possesses a unique set of qualities that distinguishes it from all others, implying that exact duplicates are impossible because the causal chains and providential order of the universe preclude such repetitions. This view served to resolve puzzles about identity and change, such as the growing argument, by positing that qualitative differences always accompany numerical distinctions.^[4]^[5] In medieval philosophy, discussions of individuation laid groundwork for later principles of indiscernibility by exploring how entities differ despite sharing universal forms. Thomas Aquinas maintained that individuation in material substances occurs through the principle of matter, specifically "designated matter" (materia signata quantitate), which accounts for numerical differences among individuals of the same species via their distinct portions of matter modified by quantity. In his Summa Theologica, Aquinas emphasizes that while form provides the essence, it is the individuating role of matter—preventing exact qualitative replication—that ensures substances are not indiscernible, as accidental differences arise from material composition.^[6]^[7] Building on this, John Duns Scotus introduced the concept of haecceity (haecceitas), or "thisness," as a formal, non-qualitative property that individuates entities beyond mere material differences, ensuring each being's unique identity even in immaterial or possible contexts. Scotus argued in his Ordinatio that haecceity is a positive entity, formally distinct from the common nature, which guarantees that no two individuals can share all properties without being identical. This medieval innovation highlighted ontological distinctions that prefigure stricter indiscernibility criteria.^[8] Early modern precursors, such as Francisco Suárez, further refined these ideas in his Disputationes Metaphysicae by distinguishing essence from existence while tying individuation to the concrete entity itself, rejecting pure haecceity in favor of a modal approach where individuals differ through their actual existence rather than abstract properties alone. Suárez's analysis of individual unity emphasized that entities are discerned by their real, non-repeatable essences, bridging scholastic traditions toward more systematic formulations.^[9]

Leibniz's Contribution

Gottfried Wilhelm Leibniz first articulated the principle of the identity of indiscernibles in his Discourse on Metaphysics (1686), where he stated that "it is never true that two substances are entirely alike, differing only in being two rather than one."^[10] This formulation emphasized the uniqueness of substances through their complete individual concepts, each containing "once and for all everything that will ever happen to [the substance]," as detailed in sections 8 and 9 of the Discourse.^[10] In his correspondence with Antoine Arnauld around the same period, Leibniz reinforced this by arguing that "there can’t possibly be two individuals that are entirely alike, differing only in number," extending the principle to all individual substances and rejecting any mere numerical distinction without qualitative difference.^[11] Leibniz integrated the principle deeply into his monadology, positing that each monad is a simple, indivisible substance that serves as a unique mirror of the universe, expressing the entire cosmos from its particular perspective.^[12] In the Monadology (1714), he explicitly declared in paragraph 9 that "in nature there are never two beings which are perfectly alike and in which it is not possible to find an internal difference, or at least a difference founded upon an intrinsic quality."^[12] This uniqueness ensures that indiscernibility implies identity, as each monad's complete concept encompasses all its predicates and relations, preventing any two from being qualitatively identical.^[11] The principle also played a central role in Leibniz's response to contemporary philosophical challenges, particularly Spinoza's determinism and Newton's concept of absolute space. Against Spinoza's necessitarianism, which implied a single, determined world without contingency, Leibniz used the identity of indiscernibles in his Theodicy (1710) to argue that God's choice among infinite possible worlds requires distinct substances, as "God must needs have chosen the best, since he does nothing without acting in accordance with supreme reason."^[13] Similarly, in his correspondence with Samuel Clarke (1715–1716), Leibniz invoked the principle to critique Newton's absolute space, contending that it would allow indistinguishable configurations of the universe (such as shifting all bodies eastward), violating the requirement for qualitative differences among substances.^[14]

Core Formulations

The Principle Defined

The Principle of Identity of Indiscernibles (PII) is a foundational metaphysical thesis in philosophy, positing that two distinct entities cannot share all their properties; equivalently, numerical difference requires qualitative difference. Formulated by Gottfried Wilhelm Leibniz, who popularized it in works such as the Discourse on Metaphysics, the principle asserts that perfect similarity in qualities precludes distinct existence.^[1] In logical terms, PII can be expressed in second-order logic as:

\forall x \forall y \left( \forall P (P x \leftrightarrow P y) \to x = y \right)

where the quantification over P encompasses all monadic properties applicable to the entities in question. Qualitative properties are pure (non-indexical, not referring to specific individuals), excluding trivial self-referential ones like "being identical to x". This formulation captures the core idea that indiscernibility in properties entails identity, ensuring that every entity is uniquely individuated by its qualitative profile. The principle's implications extend to ruling out "differences solo numero," or bare numerical distinctions without underlying qualitative variation.^[15] PII must be distinguished from the related but converse principle known as Leibniz's Law or the Indiscernibility of Identicals, which states that identical entities share all properties:

\forall x \forall y \left( x = y \to \forall P (P x \leftrightarrow P y) \right).

Whereas the latter functions as a logical axiom governing substitution under identity, PII advances a stronger ontological claim about the nature of distinction itself. The domain of PII typically includes spatiotemporal objects, substances, and states of affairs, though its application to abstract entities remains a point of interpretive debate in Leibnizian scholarship.^[1]

Variants and Scope

The principle of the identity of indiscernibles (PII) admits several variants, distinguished primarily by their modal status and the nature of the properties involved. The weak version of PII asserts that no two distinct objects share all their qualitative properties in the actual world. This contingent formulation emphasizes actual discernibility based on intrinsic or qualitative features, such as shape, mass, or color, ensuring that distinct entities are differentiated by at least one such attribute in the actual state of affairs.^[16] In contrast, the strong version of PII incorporates modal necessity, maintaining that it is impossible in any possible world for two distinct objects to share all their intrinsic or qualitative properties. This stronger claim posits that indiscernibility entails identity not merely as a contingent fact but as a metaphysical necessity, ruling out even hypothetical scenarios where distinct objects might coincide in all qualitative attributes. Proponents argue that this version aligns with deeper ontological commitments, such as the rejection of haecceities or primitive identities that could otherwise allow for bare numerical difference without qualitative distinction.^[16] The scope of PII is delimited by exclusions of trivializing properties, such as "being identical to x" or other self-referential indices that would automatically distinguish objects without substantive content. Debates persist over whether spatiotemporal properties— like position or location—count as genuine discerners or merely extrinsic relations that mask underlying indistinguishability; for instance, in symmetric universes, such properties may fail to provide non-trivial differentiation.^[17]^[18] Interpretations of PII further vary between absolute and relative forms. The absolute (or strong) interpretation limits the principle to non-relational (intrinsic or monadic) properties, requiring that distinct objects differ in at least one intrinsic property to be discernible. The relative (or weak) interpretation applies to all properties, including relational ones, allowing relational differences (e.g., one object standing in a specific relation to a third entity, such as weak discernibility via an irreflexive relation) to suffice for distinction without demanding intrinsic qualitative divergence.^[16]

Conceptions of Properties

Types of Properties

In discussions of the identity of indiscernibles, properties are classified into qualitative and haecceitistic types to determine what constitutes meaningful differences between entities. Qualitative properties are those that do not depend on the identity of any specific individual; they are general characteristics such as shape, color, or mass, exemplified by the property of "being round" or "having a mass of one kilogram."^[19] These properties can be instantiated by multiple entities without reference to particular ones, allowing for shared traits across distinct objects. In contrast, haecceitistic properties, also known as properties of "thisness," are individualizing and depend on the specific identity of an entity, such as "being Socrates" or "being identical to this particular electron."^[20] These properties introduce primitive identity that cannot be reduced to qualitative features, marking a non-qualitative distinction between otherwise similar objects.^[21] A further distinction within properties relevant to the principle is between pure and impure types. Pure properties are non-relational and non-indexical, typically encompassing intrinsic qualities like charge or spin that do not involve reference to other specific entities.^[20] Impure properties, by contrast, depend on the identity of a particular relatum, such as "being two miles from the Eiffel Tower," incorporating relational aspects tied to named individuals.^[20] While both pure and impure properties can contribute to qualitative differences, impure ones often blur into haecceitistic territory when they explicitly invoke individual identity. For instance, consider two red spheres of identical size and composition placed in an otherwise empty space; they share all qualitative properties, including color and shape, but differ in haecceitistic properties, such as "occupying position A" versus "occupying position B," assuming positions are indexed to specific coordinates without relational dependence on other objects.^[19] These classifications of properties apply to the core principle of the identity of indiscernibles by specifying the scope of properties used to evaluate whether two entities are truly indiscernible, focusing primarily on qualitative ones to avoid triviality.^[20]

Role in Indiscernibility

The conception of properties plays a pivotal role in determining the scope and validity of the Principle of the Identity of Indiscernibles (PII), particularly through distinctions between intrinsic and extrinsic properties that bridge ontological commitments to the principle's application.^[16] Intrinsic properties are those internal to an object and independent of its relations to other entities, such as mass or shape, which are essential for formulations like PIIb that restrict the principle to such qualities alone.^[16] In bundle theory, where objects are mere collections of these intrinsic properties, PIIb holds necessarily, as distinct objects cannot share all intrinsic properties without being identical, avoiding the need for primitive identity bearers.^[16]^[22]^[23] Extrinsic or relational properties, by contrast, depend on an object's relations to others, such as its distance from a specific landmark, and their inclusion or exclusion significantly impacts PII's tenability.^[16] If only intrinsic properties are considered under PIIb, apparent violations arise, as in the case of identical twins who share all internal qualities yet remain numerically distinct due to differing relational contexts like spatial positions.^[16] However, incorporating full extrinsic properties preserves the principle, as relations ensure qualitative differentiation even for otherwise indistinguishable entities, preventing trivial counterexamples.^[16] These property distinctions fuel ongoing debates in metaphysics, particularly around anti-haecceitism, which rejects primitive "thisness" (haecceitistic properties) and posits that numerical identity must supervene on qualitative properties, rendering PII essential for genuine individuation.^[16]^[24]^[25] Classifications of properties as qualitative (non-haecceitistic) versus haecceitistic further underscore how excluding the latter strengthens PII's role in grounding identity solely through discernible qualities.^[16]

Arguments Supporting the Principle

Sufficient Reason and Divine Choice

Leibniz's Principle of Sufficient Reason (PSR) posits that no fact can be true or exist without a sufficient reason why it is so and not otherwise, serving as a foundational axiom for his metaphysics.^[2] According to this principle, the existence of two indiscernible entities would violate the PSR, as there could be no adequate explanation for their numerical distinction or for God's differential treatment of them in creation.^[10] Leibniz argues that such indiscernibles would introduce brute facts into the world, undermining the rational order of reality where every predicate or event traces back to an explanatory ground.^[26] This reasoning extends to Leibniz's theology of divine choice, where God, as a perfect being, selects the best possible world from an infinite array of possibilities, guided by wisdom rather than arbitrariness.^[2] If two entities were perfectly indiscernible, God could have no sufficient reason to place one in a particular position or relation over the other, rendering the choice indifferent and contrary to divine perfection, which demands the maximization of harmony and variety.^[26] In his correspondence with Samuel Clarke, Leibniz illustrates this by considering two identical drops of water or leaves on a tree: without intrinsic differences, God's assignment of distinct locations or histories to them would lack justification, implying an imperfect creator who acts without reason.^[26] Central to these arguments is the doctrine of complete individual concepts, whereby each substance possesses a unique notion sufficient to encompass and deduce its entire history and predicates, known fully only to God.^[10] This ensures that no two substances can be duplicates, as their complete concepts express the universe in distinct ways, unfolding uniquely over time and precluding perfect similarity.^[10] Consequently, the identity of indiscernibles underpins Leibniz's monadic metaphysics, where simple, indivisible monads constitute reality without need for absolute space or external relations, as all distinctions arise internally from their inherent qualities.^[2]

Conceptual and Ontological Defenses

One prominent conceptual defense of the identity of indiscernibles comes from Bernard Bolzano, who argued that distinct finite substances must differ in their causal interactions to be individuated. In his view, if two substances possessed all identical intrinsic properties, they would necessarily produce the same causal effects on surrounding entities and be affected in identical ways, rendering any numerical distinction between them impossible without violating the interconnected causal structure of reality. Bolzano supported this by invoking probabilistic considerations: given the infinite variety of possible causal scenarios, the likelihood of two substances remaining causally indistinguishable across all situations is zero, thereby necessitating qualitative differences for distinct entities.^[27] A. J. Ayer provided an ontological defense rooted in the bundle theory of objects, positing that individuals are mere collections of properties such that two bundles with exactly the same properties must be identical. Under this theory, numerical distinctness without qualitative difference would imply "bare particulars" or haecceities—non-qualitative markers of individuality—which Ayer rejected as metaphysically superfluous and explanatorily vacuous. Consequently, the identity of indiscernibles follows necessarily from the bundle theory, as any purported counterexample would require positing primitive identities that undermine the reductive analysis of objects as property aggregates.^[22] Michael Della Rocca extended the principle of sufficient reason (PSR) to offer a rationalist ontological argument against indiscernible distinct objects, contending that their existence would constitute a brute fact devoid of explanation. He argued that accepting two numerically distinct but qualitatively identical entities, such as in symmetric spatial configurations, demands treating their difference as primitive and ungrounded, which contravenes the PSR's requirement that every fact have a sufficient reason. This extension defends the principle by revealing that violations introduce inexplicable contingencies into ontology, thereby affirming indiscernibility as a necessary condition for a rationally coherent metaphysics.^[28] John McTaggart Ellis McTaggart defended the principle through a relational ontology of substances, asserting that true diversity among entities requires dissimilarity in their relational positions within the whole of existence. In his system, substances are differentiated solely by their unique connections to other substances, such that two entities occupying indistinguishable relational roles would collapse into singularity, as no basis for separation remains. This argument underscores the principle's ontological necessity, portraying indiscernible objects as incompatible with the interconnected, non-atomistic nature of reality.

Critiques and Challenges

Symmetric Universe Thought Experiments

One of the most influential thought experiments challenging the principle of the identity of indiscernibles (PII) is Max Black's 1952 scenario of a symmetric universe containing exactly two identical spheres. In this hypothetical world, the only objects are two spheres composed of chemically pure iron, each with a diameter of one mile and possessing identical intrinsic properties such as shape, size, composition, temperature, and color; their centers are positioned two miles apart in an otherwise empty, infinite space, ensuring perfect symmetry between them. Black posits that these spheres share all qualitative properties yet remain numerically distinct entities, thereby refuting the PII by demonstrating numerical difference without qualitative difference.^[29]^[30] The implications of Black's setup particularly target formulations of the PII that emphasize intrinsic properties, as the spheres' extrinsic relational properties—such as spatial separation—are symmetric and fail to provide non-circular individuation without presupposing the spheres' distinct identities. If relational properties are deemed extrinsic and thus excluded from the scope of indiscernibility, the scenario violates even weaker versions of the PII that might otherwise accommodate such relations for distinction. Proponents of the PII respond by incorporating these relational properties as sufficient for discernibility, arguing that one sphere stands in the relation of being two miles from the other, though Black counters that such relations are themselves indiscernible due to the universe's symmetry and lack of an external reference frame.^[29]^[20] Leibnizian defenders of the PII deny the metaphysical possibility of Black's universe altogether, invoking the principle of sufficient reason to argue that no rational agent, such as God, could create or allow two indiscernible objects without a distinguishing motive, rendering the scenario incoherent or impossible. This response aligns with Leibniz's original arguments against symmetric configurations, where the absence of a reason to prefer one arrangement over its mirror image precludes their existence. Black's dialogue anticipates such objections by questioning their reliance on unverifiable assumptions about divine choice or cosmic necessity.^[29]^[31] Black's experiment draws on simpler analogies, such as two identical leaves on a tree or two indistinguishable water droplets, to illustrate potential indiscernibles in everyday contexts, though he emphasizes the spheres' isolation to eliminate complicating factors like environmental relations. These examples underscore the intuitive appeal of the challenge: objects that appear perfectly alike in all observable respects yet occupy distinct positions, prompting debates over whether true indiscernibility is conceivable without collapsing into identity.^[29] The Indiscernibility of Identicals, commonly referred to as Leibniz's Law, posits that if two entities are identical, they must share all properties. Formally, this is expressed as: if

[x = y](/page/X&Y)

, then for all properties P, Px \leftrightarrow Py (i.e.,

[x = y](/page/X&Y) \to \forall P (Px \leftrightarrow Py)

).^[32] This principle serves as the logical converse to the Principle of the Identity of Indiscernibles (PII), which claims that sharing all properties entails identity. When combined, the two form a biconditional: entities are identical if and only if they are indiscernible in all properties.^[32] The Indiscernibility of Identicals is widely accepted in classical logic and metaphysics as a necessary condition for identity, whereas PII remains more contentious.^[33] Counterexamples to PII often highlight cases where numerically distinct entities appear nearly or fully indiscernible, challenging the principle's claim that qualitative sameness implies numerical identity. Identical twins illustrate this empirically: they share virtually all genetic, physical, and experiential properties at birth, yet remain distinct individuals, differing only in haecceitistic or relational facts like spatiotemporal location or personal history. This suggests that PII fails if properties are restricted to qualitative ones, as twins violate the principle without being identical.^[34] Recombination arguments further undermine PII by invoking the metaphysical possibility of rearranging or duplicating an object's intrinsic parts to create qualitatively identical counterparts in a possible world. Under the recombination principle, any set of distinct objects can be recombined into new configurations, yielding duplicates that share all non-relational properties but are numerically separate, thus permitting indiscernibles.^[35] Such constructions, drawn from modal realism, demonstrate that PII does not hold across possible worlds, as recombination preserves qualitative identity without necessitating numerical unity. Subtraction arguments provide another challenge by starting from a world with discernible objects and systematically removing differentiating properties from one until it matches another in all respects. For instance, consider two spheres with distinct masses; subtracting the mass difference from one renders them indiscernible while preserving their distinct existence, presupposing only the possibility of property variation and the falsity of weaker PII variants.^[35] This method shows that indiscernibility can arise without identity, particularly when properties are treated as contingent and subtractable, thereby refuting versions of PII that rely on complete property sets for distinction.^[35]

Contemporary Applications

Metaphysics and Haecceitism

In contemporary metaphysics, haecceitism posits that numerical identity between objects can be primitive, grounded in non-qualitative "thisnesses" or haecceities that allow distinct entities to share all qualitative properties while differing solely in their individual essence.^[36] The Principle of the Identity of Indiscernibles (PII) directly rejects this view by asserting that any two objects sharing all properties—qualitative and otherwise—must be numerically identical, thereby eliminating the need for primitive identity facts beyond discernible qualities.^[36] This opposition underscores a core debate in ontology: whether individuation requires haecceitistic primitives or can be fully explained through qualitative differences alone.^[37] Anti-haecceitism, which aligns closely with PII, maintains that all modal and factual differences between possible worlds or entities must supervene on qualitative properties, precluding non-qualitative distinctions such as mere swaps of individual roles.^[36] This position supports a form of metaphysical structuralism, where the structure of qualitative relations, rather than bare identities, determines the nature of reality and objecthood.^[38] By endorsing qualitative individuation exclusively, anti-haecceitism reinforced by PII avoids positing haecceities as fundamental, instead treating identity as derivative from discernible attributes.^[39] The bundle theory of objects, which conceives individuals as mere collections of properties without underlying substrata, finds strong reinforcement in PII, as the principle prohibits the existence of duplicate bundles that would otherwise yield qualitatively indiscernible yet numerically distinct entities.^[38] Under this framework, PII ensures that each object's property collection is unique, preventing the metaphysical redundancy of identical bundles and thereby upholding the coherence of trope- or universal-based ontologies.^[38] This integration bolsters anti-haecceitism by grounding object distinction in the compresence of properties rather than primitive thisnesses.^[40] PII also plays a pivotal role in metaphysical grounding, providing an explanatory basis for identity and distinctness facts: two objects are identical if and only if they are indiscernible across all properties, with distinctness grounded in some qualitative difference.^[41] This approach resolves potential circularities in grounding theories by proxying identity relations through property indiscernibility, ensuring that identity claims are metaphysically dependent on non-identical attributes without self-reference.^[42] Consequently, PII offers a robust ontological foundation for why distinct things differ, privileging qualitative grounds over haecceitistic primitives.^[41]

Physics and Identical Particles

In quantum mechanics, identical particles such as electrons are treated as indistinguishable, with no individual labels or unique identities in the formalism, as the wave function of a system must be symmetric (for bosons) or antisymmetric (for fermions) under particle exchange.^[43] This indistinguishability means that swapping particles does not alter observable properties, raising questions about whether such systems violate the Principle of the Identity of Indiscernibles (PII) or require a revised ontology where particles lack numerical distinctness.^[44] For instance, two electrons in an atom occupy orbitals such that their exchange leaves the system's energy and other attributes unchanged, suggesting qualitative indiscernibility without clear individuation.^[32] Bose-Einstein condensates provide a macroscopic manifestation of this issue, where a large number of bosons occupy the same quantum state, effectively losing their individual identities in a collective wave function that describes the system as a whole rather than as separable particles.^[45] In such condensates, cooled to near absolute zero, the atoms behave as a single coherent entity, with properties like density and phase emerging from the indistinguishable nature of the particles, further illustrating how quantum statistics undermine the classical notion that distinct entities must be discernible by unique traits.^[46] This collective behavior extends the quantum challenge to PII from microscopic to observable scales, where traditional individuation fails.^[47] In relativity, spacetime points can appear indiscernible without relational properties, as the theory's diffeomorphism invariance allows for coordinate transformations that map one point to another without changing physical observables, echoing Leibniz's relational view of space but complicating absolute identity.^[48] For example, in the hole argument of general relativity, empty regions of spacetime lack intrinsic markers, making points potentially identical in their intrinsic qualities unless distinguished by relations to matter or fields.^[49] This relational dependence suggests that spacetime structure itself may not satisfy a strong PII, as points derive their distinctness from extrinsic connections rather than inherent properties.^[50] Responses to these challenges include adopting a weak version of PII, where identical particles are considered discernible through relational properties encoded in the quantum state, such as antisymmetric wave functions that introduce irreflexive relations (e.g., one particle having "up" spin relative to another's "down" in a singlet state).^[51] Alternatively, the ontology can be revised to treat identical particles as non-individuals, with the full quantum wave function or holistic system states providing the basis for description without assuming numerical distinctness, thereby accommodating quantum and relativistic physics while modifying classical PII.^[32] These approaches emphasize that quantum indistinguishability pertains to observability and ontology rather than merely labeling, often preserving a relational or weakened form of the principle.^[52] In recent developments as of 2023–2025, the indistinguishability central to PII debates has implications for quantum technologies, such as quantum computing and information processing, where identical particles (e.g., photons or qubits) enable phenomena like boson sampling and entanglement swapping without relying on individual identities.^[53]

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Below is a merged summary of Leibniz's *Theodicy* focusing on the **Identity of Indiscernibles**, **God's Choice Among Possible Worlds**, and **Uniqueness of Substances**. To retain all information from the provided summaries in a dense and organized manner, I will use a table in CSV format for each topic, followed by a narrative summary that integrates the key points and URLs. This approach ensures comprehensive coverage while maintaining clarity and accessibility.
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The Principle of the Identity of Indiscernibles and Quantum Mechanics*
Hence, it is commonly accepted that, for example, Max Black's (1952) two qualitatively identical spheres are nevertheless discernible in the presence of a third ...
[32]
Leibniz and "Leibniz' Law" - jstor
This principle is a restricted version of the "Indiscernibility of Identicals." When it is conjoined with the principle of the Identity of Indiscernibles, we ...
[33]
The Identity of Indiscernibles - jstor
identical twins would have to be either both right-handed or both left ... Hence the principle of Identity of Indiscernibles is false. A. So perhaps ...
[34]
Two Arguments for the Identity of Indiscernibles
Free delivery 25-day returnsGonzalo Rodriguez-Pereyra argues that there is no trivial version of the Principle of Identity of Indiscernibles, since what is usually known as the trivial ...Missing: subtraction | Show results with:subtraction
[35]
[PDF] Haecceitism, Anti-Haecceitism, and Possible Worlds - MIT
Strong anti-haecceitism entails weak anti-haecceitism. It also entails the principle of the identity of indiscernibles: (PII) Necessarily, if x and y share ...
[36]
Haeccities and the triviality of the identity of indiscernibles | Synthese
Feb 26, 2025 · ... weak-nuclear-force-role, etc. These worlds are genuinely distinct, yet are indiscernible from one another. Our phenomenal experiences are ...<|control11|><|separator|>
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Full article: Haecceitism without individuals - Taylor & Francis Online
Jul 3, 2022 · We thus see how a metaphysics of features is compatible with the denial of the Identity of Indiscernibles, as desired. We will now go on to add ...1. Some Central Notions · 2. A Metaphysics Of Features · Notes<|control11|><|separator|>
[38]
Anti-haecceitism and indiscernibility | Analysis - Oxford Academic
Nov 2, 2023 · To state the thesis of anti-haecceitism, one requires a distinction between qualitative and non-qualitative (i.e. haecceitistic) propositions.
[39]
Strong Pluralism, Coincident Objects and Haecceitism
Sep 25, 2019 · In light of this, it seems that metaphysical haecceitism entails the falsity of a bundle theory of individuation and, a fortiori, the falsity ...
[40]
[PDF] Indiscernibility and the grounds of identity - eScholarship
Feb 10, 2024 · Abstract. I provide a theory of the metaphysical foundations of identity: an account of what grounds facts of the form a = b.
[41]
Indiscernibility and the grounds of identity | Philosophical Studies
Apr 10, 2024 · If identity is grounded in indiscernibility, it is natural to suggest that distinctness is grounded in discernibility; what makes it the case ...
[42]
[PDF] Identical Quantum Particles and Weak Discernibility - arXiv
Mar 2, 2007 · This is in the spirit of Leibniz's principle of the identity of indiscernibles (PII). At first sight it may seem that PII cannot function as a ...
[43]
Quantum Physics and the Identity of Indiscernibles - jstor
What do we mean by saying that two quantum particles of the same species. (characterized by their intrinsic properties) are indistinguishable? In quantum ...
[44]
[PDF] Quantum Logical Structures For Identical Particles - arXiv
May 22, 2013 · A paradigmatic example may be that of the atoms in a Bose-Einstein condensate. Thus, we need to avoid that indiscernibility implies identity ( ...
[45]
[PDF] Identical Particles in Quantum Mechanics: Against the Received View
Nov 10, 2022 · Similarly, a Bose-Einstein condensate is one object, having a total mass and charge without independent components. But when this object is ...
[46]
[PDF] Contextuality and Indistinguishability - arXiv
In quantum field theory, the Bose-Einstein condensate is perhaps the best example of “things” (quantum systems) partaking all their properties, being in the.
[47]
[PDF] Coordinates, observables and symmetry in relativity - arXiv
Jun 30, 2009 · Leibniz's principle of the identity of indiscernibles. 28In the extreme case of Minkowski spacetime E contains just one point. Page 27 ...
[48]
[PDF] arXiv:1511.05205v1 [quant-ph] 16 Nov 2015
Nov 16, 2015 · The identity of indiscernibles is a principle, due to Leibniz, which states that two distinct objects cannot be identical.
[49]
Hacking Away at the Identity of Indiscernibles: Possible Worlds and ...
Thus, for example, the phenomena observed in a world whose spatiotemporal background is non-Euclidean are preserved under translation to a world with Euclidean ...
[50]
[PDF] Weak Discernibility, Quantum Mechanics and the Generalist Picture*
... identical quantum particles in the same system are also equal. ... Does quantum mechanics disprove the principle of the identity of the indiscernibles?<|control11|><|separator|>
[51]
[PDF] Discerning “indistinguishable” quantum systems - arXiv
Aug 31, 2014 · Absolute vs. relative vs. weak discernment. The first distinction relates to the logical form of the predicates used to discern the particles.