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I argue that Traditional Christian Theism is inconsistent with the conjunction of Truthmaker Necessitation and Truthmaker Maximalism, the thesis that all truths have truthmakers. Though this original formulation requires extensive revision, the gist of the argument is as follows. Suppose for reductio Traditional Christian Theism and the sort of Truthmaker Theory that embraces Truthmaker Maximalism are both true. By Traditional Christian Theism, there is a world in which God, and only God, exists. There are no animals in such a world. Thus, it is true in such a world that there are no zebras. That there are no zebras must have a truthmaker, given Truthmaker Maximalism. God is the only existing object in such a world, and so God must be the truthmaker for this truth, given that it has a truthmaker. But truthmakers necessitate the truths they make true. So, for any world, at any time at which God exists, God makes that there are no zebras true. According to Traditional Christian Theism, God exists in our world. In our world, then, it is true: there are no zebras. But there are zebras. Contradiction! Thus, the conjunction of Traditional Christian Theism with Truthmaker Necessitation and Truthmaker Maximalism is inconsistent.

Contenu: Le maximalisme et les tirailleurs lettons. I Avant la révolution. ; II Après la révolution du 27 février 1917. ; III Les causes économiques et sociales.

I distinguish two kinds of contribution that have been made by recent minimalist accounts of joint action in philosophy and cognitive science relative to established philosophical accounts of shared intentional action. The "complementarists" seek to analyze a functionally different kind of joint action from the kind of joint action that is analyzed by established philosophical accounts of shared intentional action. The "constitutionalists" seek to expose mechanisms that make performing joint actions possible, without taking a definite stance on which functional characterization of joint action is the appropriate one. I elucidate the contrasting methodological underpinnings of these minimalist research programs in accordance with Bechtel and Richardson's account of the heuristics of decomposition and localization as a research strategy for the study of complex systems.

In this stylistic study I propose a reading of Orbitor [Blinding] through two literary modes: magical realism and maximalism, as Mircea Cărtărescu's trilogy contains elements that fit into both literary modes, albeit with some differences. Such a reading would allow the formulation of the term magical hyperrealism as a new literary mode. The understanding of magical realism is based on three features: authorial reticence, amplification of reality through "faith" and social comprehension. Regarding authorial reticence, Beatrice Amaryll Chanady compares magical realism with the fantastic as defined by T. Todorov. Unlike the fantastic, which creates doubt between a real or a supernatural explanation for unlikely events, magical realism allows the ordinary and the marvelous to coexist as two components of a harmonious reality that is given without explanation (authorial reticence). The amplification of reality through faith in the marvelous and the social comprehension of the marvelous are concepts based on Alejo Carpentier's lo real maravilloso. In Orbitor all of these features appear in many episodes, although unlike traditional magical realism, faith in the marvelous is expressed through personal-intellectual convictions rather than social-collective beliefs. As for maximalism, Orbitor fulfills most of the ten characteristics of this genre as defined by Stefano Ercolino. The main difference is point 10: "hybrid realism." In this case, maximalism usually distorts reality for representational purposes, but Orbitor distorts it for purely literary purposes or for a psychic-subjective exploration of the author. From comparing Orbitor with both literary modes, magical hyperrealism as a literary mode is defined as follows: a totalizing-encyclopedic vision of reality that, with authorial reticence, harmonizes the real and the marvelous through a strong faith. Some applications and future possibilities are discussed in the conclusions.