Modal realism

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Modal realism is a metaphysical theory in philosophy, primarily developed by David Lewis, which asserts that all possible worlds are as real and concrete as the actual world we inhabit, differing only in their contents and spatiotemporal structures.^[1] These worlds are maximally specific, isolated entities—vast, self-contained spacetimes that include all possible arrangements of matter, events, and individuals—serving as the foundation for analyzing concepts like possibility, necessity, and counterfactuals without relying on abstract or primitive modal notions.^[2] Introduced in Lewis's seminal work On the Plurality of Worlds (1986), the theory posits that a proposition is possible if it is true in at least one such world and necessary if true in all of them, thereby reducing modal claims to concrete, non-modal facts about these worlds.^[3] Central to modal realism is Lewis's counterpart theory, which addresses how individuals relate across worlds: no single entity exists in more than one world, but an individual's modal properties (e.g., what it could have done) are determined by the existence of qualitatively similar counterparts in other worlds that resemble it in relevant respects, such as origin or persistence conditions.^[1] This approach avoids the paradoxes of transworld identity—such as how one person could have been taller—by treating de re modal statements (about specific objects) as shorthand for claims about counterpart resemblances, rather than literal traversals between worlds.^[3] Lewis defended the theory's indispensability, arguing that concrete possible worlds provide the most parsimonious and explanatory framework for semantics of modality, propositional attitudes, properties (construed as sets of world-indexed individuals), and even laws of nature, outperforming rival "ersatz" accounts that treat worlds as abstract representations like linguistic structures or sets of propositions.^[2] Despite its analytical power, modal realism faces significant criticisms for its ontological extravagance, as it commits philosophers to an immense plurality of unobservable worlds—potentially infinite in number—raising questions about empirical verifiability and theoretical necessity.^[3] Critics like Saul Kripke have challenged counterpart theory for diluting intuitions about personal identity and essence, suggesting it replaces genuine modal facts with mere similarities that fail to capture why we care about our possibilities rather than those of resembling duplicates.^[1] Lewis responded by emphasizing the theory's reductive benefits and rejecting alternatives as either circular (presupposing modality) or insufficiently detailed, though debates persist on whether modal realism truly eliminates primitive modality or merely relocates it to counterpart relations and world isolation.^[2]

Fundamentals of Possible Worlds

Definition and Historical Origins

In philosophy, a possible world is understood as a complete and maximal description of how things could be, comprising a consistent set of propositions such that for every proposition, it is either true or false in that world, thereby representing an exhaustive way the universe might be arranged.^[4] This concept serves as a foundational tool for analyzing modality, distinguishing between what is necessary (true in all possible worlds), possible (true in at least one possible world), and contingent (true in some but not all). Possible worlds exclude logical impossibilities, such as a round square, but encompass all logically coherent alternatives; their number is infinite, as there are endlessly many ways to vary consistent arrangements of entities and properties.^[4]^[5] The historical roots of possible worlds trace back to the 17th century with Gottfried Wilhelm Leibniz, who posited an infinite array of possible worlds existing in God's understanding, from which the actual world was selected as the best possible one to justify divine goodness amid evil in his theodicy.^[6] Leibniz argued that God, being infinitely wise, chose this world because it maximizes harmony and perfection overall, even if it permits some imperfections as necessary conditions for greater goods, framing possible worlds as alternative divine decrees evaluated for optimality.^[6] This idea influenced later metaphysical discussions by introducing possible worlds as a means to reconcile necessity, freedom, and divine providence. In the early 20th century, Ludwig Wittgenstein's Tractatus Logico-Philosophicus (1921) advanced the notion through its logical atomism, depicting the world as a totality of atomic facts within a "logical space" of possible states of affairs, where propositions picture these configurations and thereby imply alternative possible arrangements.^[7] Wittgenstein's framework emphasized that the limits of language and thought delineate what is sayable about the world, indirectly paving the way for formal treatments of possibility by highlighting the structure of contingent facts. By the mid-20th century, Rudolf Carnap's Meaning and Necessity (1947) formalized logical constructions of worlds via "state-descriptions," which are exhaustive assignments of truth-values to atomic sentences, explicitly linking them to Leibniz's possible worlds and Wittgenstein's states of affairs as tools for semantic analysis.^[7] The concept evolved significantly in modal logic with Saul Kripke's 1959 work, which provided a semantic framework using possible worlds as models to interpret necessity and possibility, where a proposition is necessarily true if it holds across all accessible worlds from the actual one, and possible if it holds in at least one.^[8] Kripke's models consist of a set of worlds connected by an accessibility relation, enabling rigorous proofs of completeness for modal systems and shifting the focus from ad hoc interpretations to a structured semantics that captures logical possibility without assuming concrete existence of the worlds themselves. This development marked a turning point, making possible worlds indispensable for contemporary philosophy of language, metaphysics, and logic. In modal logic, the operators \square (necessity) and \Diamond (possibility) formalize concepts of what must be true or could be true, respectively. A formula \square \phi is true at a world w in a Kripke model if \phi holds at every world accessible from w, while \Diamond \phi is true at w if \phi holds at some world accessible from w.^[9] This framework extends propositional and predicate logic by relativizing truth to possible worlds, allowing precise analysis of modal statements beyond classical truth tables.^[10] Kripke semantics interprets modal formulas using a structure consisting of a set of possible worlds, an accessibility relation R between worlds, and a valuation assigning truth values to atomic propositions at each world. Worlds are connected via R, where wRv means v is accessible from w, enabling the evaluation of necessity and possibility relative to an agent's epistemic or metaphysical perspective.^[9] Within this semantics, rigid designators—such as proper names—denote the same object in every possible world in which that object exists, ensuring stable reference across modal variations; for example, "Aristotle" refers to the same historical individual regardless of counterfactual scenarios.^[11] Possible worlds provide truth conditions for modal statements: "It is possible that P" (\Diamond P) is true if there exists at least one accessible world where P holds, and "It is necessary that P" (\square P) is true if P holds in all accessible worlds.^[10] For counterfactuals like "If A were the case, then C would be," truth depends on a similarity ordering among worlds: the conditional holds if, among the worlds closest to the actual world where A is true, C is also true in the most similar such worlds.^[12] An alternative semantic construction treats possible worlds as ersatz representations, specifically maximal consistent sets of propositions—sets where every proposition or its negation is included, ensuring no contradictions—originating in Rudolf Carnap's work on linguistic frameworks for modality. This approach abstracts worlds from concrete entities, focusing instead on logical consistency to model modal truth conditions.

David Lewis's Original Formulation

David Lewis first systematically introduced the framework of possible worlds in his 1973 book Counterfactuals, where he employed them to provide a semantics for counterfactual conditionals, leaving their ontological status open to ground the truth conditions of such statements.^[13] In this work, Lewis argued that possible worlds offer a precise way to evaluate counterfactuals by similarity relations among worlds, laying the groundwork for his broader metaphysical commitments without yet fully articulating a comprehensive defense of their ontological status.^[13] This formulation evolved significantly in Lewis's 1986 book On the Plurality of Worlds, where he presented modal realism in its mature form, asserting that all possible worlds exist as real, concrete entities on par with the actual world, differing only in their spatiotemporal contents and inhabitants.^[14] Lewis defined a possible world as a maximal mereological sum of spatiotemporally related things, ensuring completeness in describing any possible arrangement of such entities.^[14] Central to this view is the isolation principle, according to which distinct worlds share no causal or spatiotemporal connections, maintaining their independence while allowing modal claims to be analyzed through quantification over these worlds.^[14] A precursor to this full realism appears in Lewis's 1968 paper "Counterpart Theory and Quantified Modal Logic," where he developed a theory using counterparts—similar but distinct entities in other worlds—rather than transworld identity, to interpret quantified modal logic and avoid the problems of objects existing across multiple worlds.^[15] This counterpart approach addressed de re modal claims and influenced the later concrete realism by providing a mechanism for modal variation without direct identity across worlds.^[15]

Key Principles: Concrete Worlds and Indexical Actuality

In modal realism, possible worlds are understood as concrete entities rather than abstract constructs such as sets of propositions or linguistic entities. These worlds are spatiotemporal wholes, maximally specific and causally isolated from one another, composed of matter, space, and time in the same manner as the familiar world we inhabit. Each world is a vast, self-contained system where events unfold through internal causal connections, ensuring that no part of one world overlaps with or interacts with another. This concreteness commits modal realism to an expansive ontology, positing uncountably many such worlds as equally real and on par with our own.^[16] Central to this framework is the indexical theory of actuality, which treats the term "actual" as context-dependent, akin to indexicals like "here" or "now." From the perspective of any given world, that world and its inhabitants are actual, while all others are merely possible relative to it; there is no absolute or privileged actuality that distinguishes one world ontologically from the rest. For instance, inhabitants of a distant world would regard their own realm as the actual one, just as we do ours, with no non-indexical property conferring special status. This relativity underscores the symmetry among worlds, eliminating any hierarchical distinction in their existence.^[16]^[17] A key implication of these principles is the rejection of transworld identity for individuals, meaning no concrete entity exists across multiple worlds. Instead, modal claims about what an individual could have done or been are analyzed through counterpart relations: for any person in our world, there exist counterpart individuals in other worlds who resemble them sufficiently in relevant qualitative respects, such as shape, size, and behavioral patterns, but are distinct entities. This counterpart theory allows modal realism to account for de re modalities—statements about specific objects—without positing that the same individual persists across worlds, thereby preserving the worldbound nature of concrete particulars.^[16]^[17] Modal realism further conceptualizes these concrete worlds as exhaustive realizations of all possible ways things could be, achieved through the recombination of qualitative properties and parts without reliance on haecceities, or primitive individual essences. Haecceities, which would attribute a non-qualitative "thisness" to objects enabling their identity across worlds, are avoided in favor of a purely qualitative ontology where worlds represent maximal possibilities via their internal structures and relations. This approach ensures the plenitude of possibilities while maintaining the concreteness and isolation of each world, grounding modal truths in the concrete totality of existing worlds.^[16]^[17]

Lewis's Theoretical Utility and Simplicity

David Lewis argued that modal realism possesses significant theoretical utility by offering a straightforward semantics for modal notions, eliminating the need for abstract primitives such as possible worlds as non-concrete entities.^[18] Instead, it reduces modal claims to quantification over a plurality of concrete worlds, where a proposition is possible if it holds in at least one such world; for instance, the possibility operator \Diamond P is analyzed as \exists w (P \text{ holds at } w), with w ranging over concrete possible worlds.^[18] This approach integrates modality directly into the ontology of concrete entities, providing explanatory power for modal logic without invoking additional metaphysical machinery.^[2] A key aspect of modal realism's appeal lies in its simplicity, as Lewis contended that it incurs fewer ideological commitments than rival theories of modality.^[18] Unlike alternatives that posit abstract possible worlds or treat modality as a primitive feature of reality, modal realism leverages the concrete worlds already familiar from everyday ontology and scientific practice, avoiding the need for mysterious abstract representations or unexplained modal notions.^[18] This parsimony extends to reducing complex modal discourse to familiar quantificational structures, thereby streamlining metaphysical theorizing.^[2] Modal realism's utility is exemplified in its treatment of counterfactual conditionals, where Lewis proposed evaluating them relative to the "closest" concrete possible worlds in which the antecedent holds.^[19] Closeness is determined by a similarity metric that prioritizes minimizing "big, gruesome differences" from the actual world, such as widespread violations of natural laws, while favoring perfect matches in particular facts and spatiotemporal regions.^[19] For example, the counterfactual "If Jones had taken aspirin, his headache would have been relieved" is true if, in the nearest world where Jones ingests aspirin—closely resembling actuality up to that point—the relief also occurs.^[19] Lewis maintained that modal realism, despite its apparent ontological extravagance in positing a vast plurality of concrete worlds, represents the boldest yet most austere metaphysical theory available.^[18] By grounding modality in concrete reality and eschewing "ersatz" substitutes like abstract proxies, it achieves greater theoretical economy than competitors burdened by ad hoc primitives or representational complications.^[18] This austere foundation aligns with the principle that all possible worlds are as concrete as the actual one, our world being merely indexically actual.^[18]

The Argument from Ways

One central argument for modal realism, developed by David Lewis, draws on the structure of natural language to contend that possibilities correspond to concrete worlds. Lewis observes that everyday modal discourse employs quantifiers over "ways" or manners in which things could stand, as in the statement "There are other ways things could have been." This linguistic practice, he argues, commits speakers to the existence of entities that realize these ways, which are best understood as fully concrete possible worlds rather than abstract proxies. By treating these ways as real and on a par with the actual world, modal realism provides a straightforward ontology that aligns with how we intuitively describe possibilities.^[20] A key combinatorial element of this argument emphasizes that possible worlds arise from the recombination of local qualities and quantities without holistic constraints. Lewis proposes that any arrangement of parts—duplicating, rearranging, or varying spatiotemporal relations—yields a distinct world, provided it forms a maximal spatiotemporal sum disconnected from other worlds. This principle of recombination ensures an abundance of worlds, accounting for all conceivable possibilities through permutations of familiar elements, thus avoiding the need for primitive modal primitives or abstract surrogates. For instance, the claim "Socrates might have been a woman" is explained by positing a world containing a Socrates-counterpart who possesses female qualities, recombined from the local properties present across the pluriverse.^[20] In his 1986 work, Lewis further argues that this approach evades "linguistic ersatzism," a rival view positing ways as sets of linguistic descriptions or abstract propositions, by insisting that the ways quantified over in language are identical to the concrete worlds themselves. This identification preserves the explanatory power of modal talk without introducing ontologically cheaper but semantically inadequate substitutes, thereby reinforcing the realism of the pluriverse.^[20]

Criticisms and Responses

Ontological and Intuitiveness Objections

One prominent objection to modal realism concerns its ontological commitments, which critics argue result in an excessive proliferation of entities that violates principles of parsimony such as Occam's razor. By positing an infinite array of concrete possible worlds, each as real as the actual world, the theory introduces countless unobservable duplicates and counterparts without empirical justification, raising the question of why such a vast ontology is necessary when modality could be analyzed through more economical means.^[21] This critique draws inspiration from W. V. O. Quine's skepticism toward abstract or unobservable posits in metaphysics, emphasizing that theoretical entities should be limited to those indispensable for scientific explanation.^[21] A related intuitiveness objection highlights how modal realism clashes with common-sense understandings of possible worlds as mere abstract tools for logical analysis rather than fully concrete realities. The theory's principle of isolation—wherein possible worlds are spatiotemporally disconnected and thus causally inert with respect to one another—renders these entities epistemically inaccessible, undermining their purported role in explaining modal claims about necessity and possibility.^[22] Critics contend that accepting such disconnected worlds as real strains intuition, as they function more like useful fictions than tangible existents.^[22] This tension is exemplified by the extreme multiplicity of worlds in modal realism, such as those featuring talking donkeys or other fantastical scenarios that mirror the actual world in all but minor details, which challenges the plausibility of treating them as equally concrete.^[20] Peter van Inwagen has characterized this commitment as involving "ontological excess," arguing that the sheer extravagance of the ontology exceeds what is warranted by the explanatory gains in modal theory.^[22] In response, David Lewis acknowledged the "incredulous stare" elicited by these commitments but maintained that the theoretical utility of modal realism—its simplicity in reducing modality to concrete existents—justifies the ontological cost.^[20]

Responses from Prominent Philosophers

Robert Stalnaker, an advocate of actualism, critiques modal realism by arguing that only the actual world exists, with possible worlds understood as abstract entities such as properties or propositions rather than concrete, spatiotemporally isolated universes.^[23] In his view, modal claims can be analyzed using these abstract possibles without committing to the ontological extravagance of Lewis's concrete worlds, thereby preserving the utility of possible worlds semantics while adhering to a more parsimonious ontology where non-actual individuals do not exist as full-fledged entities.^[23] Saul Kripke offers a pointed response to modal realism in his lectures on naming and necessity, portraying possible worlds not as discovered concrete entities but as useful stipulative descriptions for exploring modal concepts. He contends that rigid designation—where names refer to the same individual across worlds—undermines the need for Lewis's counterpart theory, as it blocks the idea of "transworld travel" by emphasizing essential properties that individuals possess necessarily rather than resembling counterparts in other worlds. Kripke's emphasis on essentialism in Naming and Necessity (1980) thus influences the debate by prioritizing transworld identity over counterpart relations, challenging the core mechanics of modal realism. David Lewis himself acknowledges significant drawbacks in his seminal formulation of modal realism, conceding in On the Plurality of Worlds (1986) that the theory is "counterintuitive" and ontologically costly due to its positing of an immense plurality of concrete worlds. Despite these admissions, Lewis defends the view as preferable to alternatives reliant on unexplained modal primitives, arguing that the theoretical simplicity and explanatory power of concrete worlds outweigh the intuitive objections, even if it demands a radical revision of commonsense ontology.

Moral and Ethical Critiques

One prominent ethical critique of modal realism posits that it entails moral isolationism, wherein inhabitants of the actual world have no ethical obligations to those in other worlds due to the absence of causal connections between them. This view implies a form of ethical solipsism, rendering suffering or well-being in other worlds morally irrelevant, as actions in one world cannot influence events elsewhere. For instance, critics argue that the immense suffering occurring in countless other worlds—populated by beings indistinguishable from those in our world—should evoke moral concern, yet modal realism's framework precludes any possibility of intervention or aid, contradicting intuitive demands for compassion.^[24] Another key objection, originally formulated by Robert Merrihew Adams, is the argument from morality, which contends that modal realism undermines universal ethics by rendering actual-world centrism arbitrary. If all possible worlds are equally concrete and real, there is no principled reason to prioritize ethical considerations in the actual world over those in any other, potentially leading to moral indifference toward outcomes across the multiverse. Adams highlights how this equality of worlds challenges the foundations of moral obligation, suggesting that ethical systems built on concern for the actual alone become parochial and unjustified in a realist ontology.^[25] A specific example illustrating this tension involves duplicate individuals suffering in nearby possible worlds; moral intuitions demand that we alleviate such suffering if possible, but modal realism's isolation prevents this, fostering a sense of ethical helplessness that critics deem repugnant. In response, David Lewis maintains that morality is inherently indexical, analogous to local duties such as familial obligations, and thus legitimately focuses on the actual world without requiring impartiality toward inaccessible others. Lewis argues that this indexicality aligns with common ethical practice, where we prioritize our immediate context without ethical lapse.^[2]

Ersatzism and Abstract Worlds

Ersatz modal realism posits possible worlds as abstract entities, such as sets of propositions or states of affairs, rather than the concrete, spatiotemporally isolated worlds advocated by David Lewis. This approach, often termed actualism about possible worlds, maintains that only the actual world exists concretely, while non-actual possibilities are represented by abstract surrogates. Alvin Plantinga defends this view in The Nature of Necessity (1974), arguing that possible worlds can be understood as maximal possible states of affairs—complete, consistent collections of properties that individuals might instantiate—which avoid the need for non-actual concrete objects.^[26] Ersatzism offers several advantages over concrete modal realism. It circumvents the ontological extravagance of committing to an uncountable plurality of concrete worlds, thereby preserving a sparser metaphysics that aligns with parsimony principles in ontology.^[25] Furthermore, it is fully compatible with actualism, the thesis that nothing can exist without being actual, allowing modal truths to be analyzed in terms of abstract representations without positing merely possible individuals as real.^[26] This compatibility makes ersatzism appealing to philosophers who reject the "incredulous stare" provoked by Lewis's extreme realism while still seeking a robust semantics for modality.^[25] Specific forms of ersatzism vary in their choice of abstract representatives. Linguistic ersatzism, for instance, identifies possible worlds with maximal consistent sets of sentences from a richly expressive "worldmaking" language, where each such set describes a complete way the world could be. Robert Merrihew Adams outlines this in "Theories of Actuality" (1974), proposing that worlds function as exhaustive, non-contradictory linguistic descriptions that capture possibilities without concrete instantiation.^[25] Pictorial ersatzism, by contrast, construes worlds as abstract structures or "pictures"—such as isomorphism classes of arrangements of actual individuals and universals—that represent possibilities through structural similarity to potential realities.^[27] Critics, including Lewis himself, contend that ersatz approaches undermine their reductive ambitions. In On the Plurality of Worlds (1986), Lewis argues that defining ersatz worlds requires invoking primitive modal notions, such as consistency or possibility, to select the relevant abstract entities, thereby failing to eliminate modality in favor of simpler, non-modal primitives.^[27] This circularity, he claims, renders ersatzism no less ontologically burdensome than concrete realism in explanatory terms.^[27]

Fictionalism and Other Non-Realist Views

Modal fictionalism posits that possible worlds do not exist in reality but serve as a useful pretense or fiction for interpreting modal discourse.^[28] According to this view, statements about possible worlds are neither true nor false in the literal sense but become true when prefixed with a reference to the fictional story, such as "According to the modal story, there is a possible world in which P."^[28] Gideon Rosen introduced this approach in 1990, drawing on David Lewis's concrete worlds framework but treating it as a fictional narrative rather than an ontological commitment, thereby allowing modal claims like possibility (◇P) to be evaluated as true if they hold within the pretense of the story.^[28] Other non-realist views include noneism, which denies the existence of possible things altogether, inspired by Alexius Meinong's object theory but adapted to modality by philosophers like Richard Routley (later Sylvan) and Graham Priest. In modal noneism, possible objects or worlds are treated as non-existent items that can still be referred to and quantified over in intentional contexts, avoiding any realist ontology while permitting talk of possibilities. Combinatory fictionalism extends this by conceiving of possible worlds as unreal combinations of existent elements, such as recombinations of actual properties or individuals, without positing any additional entities beyond the pretense.^[29] These non-realist approaches offer advantages by sidestepping the heavy ontological commitments of modal realism, such as the existence of countless concrete worlds, while preserving the explanatory power of possible worlds semantics for modal logic and metaphysics.^[30] For instance, they respond to concerns like the argument from ways— which posits that ways things could be correspond to concrete worlds—by reinterpreting such ways as fictional or non-existent constructs rather than real entities.^[30] John Divers and Daniel Nolan have developed fictionalism as a viable middle ground between full realism and eliminativism about modality, emphasizing its ability to deliver adequate semantics without existential inflation.^[30]^[29]

Extensions and Contemporary Developments

Takashi Yagisawa's extended modal realism builds upon David Lewis's framework by incorporating impossible worlds alongside possible ones, positing that reality encompasses concrete entities where logical contradictions can hold. In his 1988 paper, Yagisawa proposes that these impossible worlds function as mereological sums of real individuals, causally and spatiotemporally interconnected within each world but isolated from others, thereby extending the ontology to include impossibilia—objects that exemplify contradictory properties.^[31] This extension addresses limitations in Lewis's theory, which restricts itself to possible worlds and rejects impossibilities to maintain logical consistency across the modal landscape. Central to Yagisawa's approach is the concept of modal parts, wherein objects possess modal stages or counterparts at different worlds, analogous to temporal parts in four-dimensionalism but extended across a modal dimension. These modal parts allow objects to instantiate properties variably across worlds, including impossible ones, without spatiotemporal overlap between worlds themselves. Yagisawa argues that this structure integrates a non-spatiotemporal modal dimension into reality, enabling a unified metaphysics where modality is treated as a primitive feature rather than derived from possible worlds alone.^[31] Unlike Lewis's isolation principle, which confines interactions to within worlds, Yagisawa's model permits a broader analysis of modal concepts by accommodating scenarios that violate strict logical norms. In his 2010 book Worlds and Individuals, Possible and Otherwise, Yagisawa formalizes extended modal realism under the guise of modal dimensionalism, emphasizing that worlds serve as modal indices similar to temporal indices, with existence and predication relativized to these indices. This formulation underscores the theory's commitment to concrete impossibilities, providing tools for philosophical analysis beyond Lewis's possibilist constraints, such as directly representing absolute impossibilities. By including impossible worlds, Yagisawa's extension enhances the explanatory scope of modal realism, allowing for a more comprehensive treatment of modal discourse while preserving the concreteness of all worlds.^[31]

Links to Quantum Mechanics and Multiverse Theories

Modal realism, as developed by David Lewis, posits a plurality of concrete possible worlds, a framework that finds intriguing parallels in the many-worlds interpretation of quantum mechanics proposed by Hugh Everett III in 1957. In Everett's interpretation, the universal wave function evolves deterministically without collapse, resulting in a superposition of all possible outcomes realized as branching worlds that exist concretely and in parallel. This branching structure mirrors Lewis's modal realism, where all possibilities are actualized in distinct, non-interacting worlds, eliminating the need for probabilistic collapse and affirming the reality of every quantum outcome across separate branches.^[32] Such alignments suggest that Everettian quantum mechanics provides a physical instantiation of modal realist ontology, treating quantum branches as the concrete worlds Lewis described metaphysically.^[32] Alastair Wilson's 2020 book The Nature of Contingency: Quantum Physics as Modal Realism advances this connection by arguing for "quantum modal realism," a synthesis that unifies Lewis's metaphysical possible worlds with the Everettian many-worlds of quantum mechanics. Wilson contends that the multiverse of quantum branches constitutes the concrete possible worlds, where modality is grounded in physical laws rather than abstract entities. In this view, contingency arises from variance across these worlds: a proposition is contingent if it holds in some quantum branches but not others, with objective chances derived from the quantum weights (branching probabilities) of those sets of worlds.^[33] This approach reduces modal claims to non-modal physical facts about the quantum multiverse, offering an empirically informed alternative to purely philosophical modal realism.^[33] These ideas extend to broader multiverse theories, particularly Max Tegmark's 2003 classification of multiverse levels, where Level III corresponds to the quantum many-worlds as a collection of branching histories realizing all possible outcomes under quantum laws. Tegmark presents this level as an empirical extension of modal realism, where the quantum multiverse concretely embodies Lewisian possibilities without invoking additional metaphysical commitments beyond physics. Reviews from 2022, such as those in Notre Dame Philosophical Reviews and The British Journal for the Philosophy of Science, highlight Wilson's synthesis as a promising bridge between metaphysics and quantum theory, though they note persistent critiques regarding epistemic access: our limited observational reach into other branches raises challenges for verifying modal claims empirically.^[33]^[34] A recent development in this area appears in a 2025 arXiv preprint on "Modal Logic for Stratified Becoming: Actualization Beyond Possible Worlds," which extends modal realism to address quantum becoming asymmetries through stratified actualization logics.^[35] The paper reinterprets quantum decoherence not as literal world-splitting but as transitions between layers of ontological stability, using indexed modal operators to model asymmetries in temporal becoming while building on Lewisian concrete worlds to accommodate quantum dynamics.^[35] This framework preserves the realism of modal structures but adapts them to the directed nature of quantum evolution, offering a logical tool for analyzing contingency in physically asymmetric multiverses.^[35]

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This book is a defense of modal realism; the thesis that our world is but one of a plurality of worlds, and that the individuals that inhabit our world are ...
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Modal Fictionalism - Gideon Rosen - PhilPapers
Author's Profile Gideon Rosen Princeton University Modal Fictionalism in Metaphysics Ontological Fictionalism in Metaphysics Keywords fictionalism modality
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Daniel Nolan, Three problems for “strong” modal fictionalism
Modal Fictionalism, the theory that possible worlds do not literally exist but that our talk about them should be understood in the same way that we understand ...
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Modal Fictionalism Cannot Deliver Possible Worlds Semantics
Modal Fictionalism Cannot Deliver Possible Worlds Semantics · John Divers ... Modal Fictionalism, Possible Worlds, and Artificiality.Andrea Sauchelli - 2013 ...Missing: 1986 | Show results with:1986
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T. Yagisawa, Extended modal realism - PhilPapers
... Impossible Worlds as Entities Which Are Required for Complete Analysis of Modality. It Also Presents Various Accounts of the Metaphysics of These Worlds. It ...Missing: 1987 | Show results with:1987
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[PDF] Modal Metaphysics and the Everett Interpretation - PhilSci-Archive
Feb 14, 2006 · Recent work on probability in the Everett interpretation of quantum mechanics yields a decision-theoretic derivation of David Lewis' Principal ...
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The Nature of Contingency: Quantum Physics as Modal Realism
Feb 5, 2022 · On the other, in the philosophy of physics, as 'many-worlds' interpretation(s) of quantum mechanics were developed based on the insights of ...
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Alastair Wilson, The Nature of Contingency | Baptiste Le Bihan
In The Nature of Contingency: Quantum Physics as Modal Realism, Alastair Wilson introduces and defends quantum modal realism. This is the conjunction of two ...
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https://arxiv.org/abs/2506.17276