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Fictionalism is a view in philosophy that posits that statements appearing to be descriptions of the world should not be construed as such, but should instead be understood as cases of "make believe", thus allowing individuals to treat something as literally true (a "useful fiction").

Concept

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Fictionalism consists in at least the following three theses:

  1. Claims made within the domain of discourse are taken to be truth-apt; that is, true or false.
  2. The domain of discourse is to be interpreted at face value—not reduced to meaning something else.
  3. The aim of discourse in any given domain is not truth, but some other virtue(s) (e.g., simplicity, explanatory scope).

Two important strands of fictionalism are: modal fictionalism developed by Gideon Rosen, which states that possible worlds, regardless of whether they exist or not, may be a part of a useful discourse, and mathematical fictionalism advocated by Hartry Field.[1]

Modal fictionalism is recognized as further refinement to the basic fictionalism as it holds that representations of possible worlds in texts are useful fictions.[2] Conceptualization explains that it is a descriptive theorizing of what a text, such as the Bible, amounts to.[2] It is also associated with linguistic ersatzism in the sense that both are views possible worlds.[3]

Fictionalism, on the other hand, in the philosophy of mathematics states that talk of numbers and other mathematical objects is nothing more than a convenience for computation. According to Field, there is no reason to treat parts of mathematics that involve reference to or quantification as true.[4] In this discourse, mathematical objects are accorded the same metaphysical status as literary figures such as Macbeth.[4]

Also in meta-ethics, there is an equivalent position called moral fictionalism (championed by Richard Joyce)[5]. Many modern versions of fictionalism are influenced by the work of Kendall Walton in aesthetics.

See also

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References

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Further reading

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Fictionalism

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Fictionalism is a non-realist philosophical position that interprets discourses about disputed entities or abstract objects at face value while denying their literal truth or existence, treating such claims instead as useful fictions that serve practical, theoretical, or instrumental purposes. This approach contrasts with realism by avoiding ontological commitments to the entities presupposed in the discourse, such as numbers in mathematics or moral properties in ethics, and emphasizes the value of engaging with these "stories" despite their falsity. Modern formulations of fictionalism originated in the late 20th century as a response to semantic and epistemological challenges posed by abstracta, and it has been developed across multiple domains to reconcile the utility of certain theories with nominalist or error-theoretic scruples. In the philosophy of mathematics, fictionalism holds that mathematical statements, when taken literally, are false because they commit to non-existent abstract entities like numbers or sets, yet mathematics functions as a conservative fiction that extends scientific theories without introducing new knowledge or ontological baggage. Hartry Field pioneered this view in his 1980 work Science Without Numbers, where he demonstrated the dispensability of mathematics by reformulating Newtonian gravitational theory in nominalistic terms, thereby countering the Quine-Putnam indispensability argument for mathematical platonism. Later proponents like Mark Balaguer have refined it into non-formalistic variants, arguing that mathematical correctness equates to consistency within the "mathematical story" rather than truth about an independent realm. Moral fictionalism applies similar ideas to , particularly as a solution for moral error theorists who recognize that moral claims systematically fail to refer (e.g., due to the absence of categorical imperatives) but wish to retain the social and psychological benefits of moral discourse. Richard Joyce, a leading advocate, defends a revolutionary form of moral fictionalism in works like The Myth of Morality (2001) and his chapter "Moral fictionalism: How to have your cake and eat it too" in The End of Morality (2019), recommending that agents replace beliefs with pretense or make-believe toward moral propositions to facilitate cooperation, self-control, and preference satisfaction without endorsing . This stance is instrumentalist, akin to contractarian theories, but raises concerns about the scope of moral pretense, potentially excluding obligations to non-participants like or animals. In metaphysics, modal fictionalism addresses necessity and possibility by construing statements about possible worlds as fictional narratives, paralleling discourse about literary characters, thus avoiding commitment to an of or abstract worlds. Gideon Rosen introduced this framework in his 1990 paper "Modal Fictionalism," arguing that modal claims can be true in a derivative sense (true-in-the-story) while remaining literally false, providing an anti-realist alternative to Lewisian or ersatz worlds. Variants of modal fictionalism continue to grapple with issues like the inferential role of and the analogy to , but it remains influential for its parsimony in handling counterfactuals and essences. Beyond these core applications, fictionalism has influenced debates in , , and , where it justifies engaging with non-factual discourses—such as religious propositions or scientific idealizations—for their heuristic or communal value without metaphysical inflation. Critics often challenge fictionalism on grounds of explanatory inadequacy or the instability of pretense, yet its flexibility endures as a middle path between eliminativism and realism.

Core Concepts

Definition

Fictionalism is a philosophical position according to which certain s or statements are best interpreted as fictional or "make-believe" rather than as assertions of literal truth, thereby permitting the acceptance of the discourse for its practical, explanatory, or instrumental value without committing to its ontological implications. This approach allows thinkers to engage with problematic claims—such as those involving abstract entities or normative assertions—by treating them as useful fictions akin to narratives in , which convey insights or facilitate reasoning without requiring belief in their literal . At its core, fictionalism posits that sentences within the discourse do not aim to describe actual states of affairs but instead function within an imaginative framework, much like statements in a that are false in the real world yet valuable for or exploration. For instance, everyday expressions such as "the average has 2.4 children" are treated as fictional constructs for statistical convenience, conveying useful without implying the literal of a fractional . This perspective is illustrated in areas like , where abstract objects might be regarded as fictional entities that enable effective theorizing without positing their actual . A key distinction within fictionalism is between hermeneutic and revolutionary variants. Hermeneutic fictionalism maintains that the existing discourse is already not genuinely committed to literal truth, but merely appears to be or pretends to assert it, reinterpreting utterances as implicitly fictional. In contrast, revolutionary fictionalism advocates for a deliberate shift, proposing that participants in the discourse should adopt a new stance of treating its claims as fictions to better achieve the discourse's purposes, such as avoiding unwelcome metaphysical commitments.

Key Theses

Fictionalism, as a philosophical position, is characterized by three core theses that define its approach to discourses involving disputed entities or properties, such as abstract objects or normative facts. First, statements within the are truth-apt, meaning they are capable of being true or false when evaluated appropriately. Second, these statements should be interpreted at , without being paraphrased or reduced to alternative formulations that eliminate their apparent commitments. Third, the primary aim of engaging in the is not to achieve literal truth but to attain other virtues, such as simplicity in explanation, , or enhanced . These theses collectively enable fictionalism to sidestep ontological commitments to the existence of the entities or facts posited by the discourse—such as numbers in mathematics or moral properties in ethics—by treating the statements as elements of a useful pretense or make-believe, rather than assertions about reality. This framework preserves the discourse's practical and theoretical usefulness, allowing speakers to derive genuine insights and inferences from the fiction without endorsing its literal content. For instance, in moral discourse, fictionalism permits the retention of statements like "torture is wrong" as figuratively true within the moral pretense, thereby maintaining social coordination benefits without committing to moral realism. A key distinction of fictionalism from error theory lies in its treatment of the disputed statements: while error theory deems them systematically false and the discourse as a profound mistake, fictionalism regards them as true within the relevant fiction, thus avoiding the implication that participants are globally erroneous in their assertions.

Historical Development

Precursors and Early Ideas

In the 19th century, positivist thinkers advanced instrumentalist perspectives that aligned closely with proto-fictionalist ideas, viewing theoretical entities as fictions designed for predictive utility. In the late 18th and early 19th centuries, Jeremy Bentham advanced a theory of fictions, arguing that many entities in ordinary and legal discourse are fictitious but serve practical purposes. Ernst Mach, a prominent physicist and philosopher, exemplified this approach by dismissing atoms and absolute space as "fictions" or convenient hypotheses that simplify explanations without committing to their ontological existence, emphasizing their role in empirical economy over metaphysical realism. Mach's instrumentalism influenced subsequent positivism by prioritizing observable phenomena and treating unobservables as heuristic tools for scientific progress. A pivotal precursor to formalized fictionalism was Hans Vaihinger's The Philosophy of 'As If', published in 1911, which systematically proposed that many scientific, philosophical, and practical concepts operate as "useful fictions" known to be empirically false yet indispensable for human adaptation and understanding. Vaihinger distinguished between unconscious fictions (unwitting assumptions) and conscious "tropic fictions" (deliberate constructs aiding orientation in complex realities), applying this framework to domains like —where models like ideal gases function heuristically—and law, where fictions such as facilitate . These ideas served as an informal antecedent to modern fictionalist theses by highlighting the pragmatic value of non-truth-committing discourse.

Modern Formulations

In the late 20th and early 21st centuries, fictionalism emerged as a prominent position within analytic philosophy, building on earlier ideas such as Hans Vaihinger's early 20th-century "philosophy of 'as if'," which posited useful fictions as heuristic tools for navigating complex realities despite their non-truth. A key influence came from aesthetics, where Kendall Walton's 1990 book Mimesis as Make-Believe: On the Foundations of the Representational Arts developed a pretense theory of representation, arguing that engagement with fiction involves imagining propositions as true within a game of make-believe, thereby extending fictionalist attitudes beyond art to broader philosophical discourse. The 1980s and 1990s saw fictionalism gain traction in specific domains of philosophy. Hartry Field's 1980 Science Without Numbers: A Defence of pioneered mathematical fictionalism by demonstrating how scientific theories could be reformulated without commitment to abstract mathematical entities, treating as a useful fiction that conserves structure in empirical descriptions. Similarly, in metaphysics, Gideon Rosen's 1990 paper "Modal Fictionalism" proposed interpreting modal claims—such as those about possibility and necessity—as true fictions derived from a story about possible worlds, avoiding to such worlds while preserving modal reasoning. By the early 2000s, fictionalism extended to with Richard Joyce's 2001 The Myth of Morality, which formalized moral fictionalism as a response to moral error theory, suggesting that moral statements function as that guide behavior effectively despite their lack of truth, thereby recommending their continued use on pragmatic grounds. Subsequent developments refined the mechanisms of fictionalist attitudes, particularly through "pretense-implicature" accounts. Mark Eli Kalderon's 2005 Moral Fictionalism advanced this approach by integrating pretense with Gricean , positing that fictional attitudes arise from conversational practices where speakers imply commitment to a fiction without asserting its literal truth, thus addressing how such attitudes are adopted in moral and other discourses.

Varieties of Fictionalism

Modal fictionalism posits that statements about modality, such as possibility and necessity, are not literally true but are instead true according to a involving possible worlds. In this view, claims like "There could be talking donkeys" are interpreted as holding within a narrative framework that describes a plurality of possible worlds, without committing to the actual existence of such abstract entities. This approach was formulated by Gideon Rosen in his paper, where he draws on David Lewis's concrete possible worlds semantics but treats it as a useful pretense rather than a literal . The storytelling analogy underscores modal fictionalism's core idea: modal discourse functions much like engaging with a literary fiction, where assertions about fictional characters or events are evaluated as true relative to the story's precepts. For instance, just as one might say " lives at " truly according to Conan Doyle's narratives, modal claims are deemed true according to the fiction of possible worlds (PW), which stipulates that every way things could be corresponds to a concrete world maximally similar to the actual one. This pretense allows philosophers to capture intuitions about contingency and counterfactuals without positing ontologically burdensome abstracta, rendering modal talk a practical tool for metaphysical analysis. One key advantage of modal fictionalism lies in its response to Quinean ontological skepticism, which dismisses modal notions as inscrutable and unverifiable due to their apparent quantification over non-actual entities. By reframing modal statements as fictional, the theory sidesteps these commitments, preserving the utility of modal reasoning—such as in or —while aligning with a nominalist or empiricist aversion to abstract objects. Rosen argues that this fictionalist strategy enables a deflationary account of modality, avoiding the need to "quantify over" possible worlds in a literal sense and thus evading Quine's criterion of . A central debate surrounding modal fictionalism concerns whether it fully eliminates primitive modality or merely relocates it. Critics, including Rosen himself, question if the "according to the fiction" operator introduces an unexplained modal primitive, as evaluating truth in PW seems to presuppose some grasp of possibility (e.g., what counts as a " in the story). Rosen suggests this operator might serve as a basic modal notion to reduce other modal idioms, but he finds this reduction potentially circular or unsatisfying, prompting further refinements in hermeneutic fictionalism to ground the pretense in non-modal terms like or .

Mathematical Fictionalism

Mathematical fictionalism holds that mathematical entities, such as numbers and sets, do not exist in reality but that mathematical discourse functions as a useful fiction for advancing empirical science. This view avoids ontological commitment to abstract objects while preserving the practical efficacy of mathematics in scientific theorizing. Proponents argue that accepting mathematical statements does not require literal belief in their truth, akin to engaging with a novel without endorsing its fictional events as factual. Hartry Field's instrumentalist approach exemplifies this position, treating as a fictional tool that aids scientific inference without necessitating belief in mathematical entities. In his seminal work Science Without Numbers (1980), Field demonstrates the dispensability of by reformulating Newtonian gravitational theory in purely nominalistic terms, using only concrete spatiotemporal relations and avoiding reference to abstracta like real numbers or sets. He argues that is "conservative," meaning it yields no new theorems about the empirical world that cannot be derived without it, thus supporting the idea that mathematical claims can be paraphrased into concrete, non-mathematical equivalents for rigorous science. However, Field ultimately endorses a form of fictional acceptance of for its convenience in everyday scientific practice, as full nominalization proves cumbersome. Later refinements to mathematical fictionalism, such as those by , emphasize distinctions between figural and literal interpretations in mathematical language. In "Does Ontology Rest on a Mistake?" (1998), Yablo contends that apparent ontological commitments in often arise from figurative uses of terms, where statements like "there are numbers" function rhetorically rather than asserting literal , much like metaphors in everyday . This allows fictionalists to maintain that mathematical truths are "true in the story" of without external ontological implications. A central challenge to mathematical fictionalism is the indispensability argument, originally advanced by W.V.O. Quine and , which posits that is indispensable to our best scientific theories, thereby requiring belief in mathematical entities on a par with physical ones. Fictionalists like Field counter this by demonstrating nominalistic reconstructions that eliminate such indispensability, questioning why a useful fiction must be literally true if science can proceed without it. This debate underscores the tension between mathematical utility and ontological parsimony in fictionalist thought. Kendall Walton's theory of make-believe has inspired aspects of this framework by analogizing mathematical engagement to playful pretense.

Moral Fictionalism

Moral fictionalism is a metaethical position that treats moral statements as fictions that, despite their falsity, serve valuable practical purposes such as fostering social cooperation and guiding emotional responses. This view emerges from moral error theory, which posits that all moral claims are systematically false because there are no objective facts to ground them, a problem highlighted by the "queerness" of such facts—they would need to be intrinsically prescriptive entities unlike anything in the natural world. Philosopher Richard Joyce, building on J.L. Mackie's error theory, argues that morality functions as a useful that evolved to promote and emotional attunement, even though literal moral beliefs are erroneous. In his 2001 book The Myth of Morality, Joyce advocates for "revolutionary fictionalism," a prescriptive approach that recommends abandoning genuine beliefs while continuing to engage in pretense to preserve its social utility, such as maintaining in interpersonal relations. This revolutionary strategy contrasts with more conservative alternatives by urging a deliberate shift away from , allowing individuals to derive the benefits of discourse without committing to its metaphysical commitments. Joyce further developed these ideas in his 2024 book Morality: From Error to Fiction, providing a detailed defense of fictionalism as a response to error theory while retaining the functional role of language. An alternative formulation is hermeneutic moral fictionalism, which interprets existing moral practices as already involving make-believe rather than literal belief, thereby avoiding the need for radical overhaul. Mark Eli Kalderon, in his 2005 work Moral Fictionalism, defends this view by arguing that ordinary moral judgments express emotional attitudes through fictional endorsement, resolving epistemological puzzles in moral discourse without positing real moral properties. By reconceptualizing moral statements as fictions, these approaches address key challenges to , particularly the ontological queerness of moral facts that would demand a non-natural to explain their and motivational force. Moral fictionalism thus preserves the functional role of in human life while sidestepping the metaphysical burdens of realism.

Other Applications

Scientific fictionalism posits that theoretical entities in science, such as electrons, are best understood as useful fictions rather than literal realities, allowing scientists to make accurate predictions without committing to metaphysical realism. This approach, pioneered by in his philosophy of "as if," treats such entities as devices that function effectively despite their fictional status. Vaihinger argued that these fictions enable practical success in scientific inquiry by simplifying complex phenomena. Later formulations, such as Bas van Fraassen's constructive empiricism, extend this by advocating acceptance of scientific theories for their empirical adequacy without belief in unobservables. Religious fictionalism interprets divine claims and theological narratives as edifying myths or fictions that provide moral and existential guidance, without requiring literal belief in entities. Philosopher , a key proponent in non-realist , reframes religious language as a symbolic framework for human values and community, acknowledging its fictional nature while preserving its inspirational role. This view aligns with broader hermeneutic fictionalism, where sacred texts are engaged as imaginative constructs that foster ethical living rather than doctrinal truth. Contemporary discussions, such as those by Robin Le Poidevin, explore how this stance resolves tensions between and by treating God-talk as a beneficial pretense. In legal theory, fictionalism applies to constructs like , which endows corporations with rights and liabilities akin to natural persons as a pragmatic fiction to facilitate commerce and accountability. This doctrine, rooted in Jeremy Bentham's analysis of fictitious entities, allows corporations to sue, contract, and own property independently of their human members, despite lacking literal personhood. Courts have long recognized this as a "familiar " that balances efficiency with justice, as affirmed in U.S. rulings. Such fictions underpin other legal abstractions, like trusts or estates, enabling societal functions without to their independent existence. Emerging applications of fictionalism extend to philosophy of mind, where mental fictionalism views folk psychology—everyday attributions of beliefs, desires, and intentions—as a useful fiction for predicting behavior, even if mental states do not exist as robust entities. Advocates like Adam Toon argue that this approach accommodates eliminativist concerns about the ontology of mind while retaining the explanatory power of psychological discourse. Recent discussions, including Daniel D. Hutto's 2025 critical analysis, examine the limitations of mental metaphors in fictionalist accounts of folk psychology. In aesthetics, beyond Kendall Walton's make-believe theory of representation, fictionalism informs analyses of fictional entities in art, such as characters in literature or visual depictions, as imaginative props that generate aesthetic experiences without literal reference. These extensions highlight fictionalism's adaptability as a meta-philosophical tool for handling commitment-sensitive domains.

Philosophical Implications

Motivations and Advantages

One primary motivation for adopting fictionalism is its ability to achieve ontological parsimony by avoiding commitment to problematic entities, such as abstract objects or moral properties, while still allowing the discourse to function effectively. For instance, in mathematical fictionalism, philosophers like argue that mathematical statements can be treated as useful fictions rather than literally true assertions about existing numbers, thereby eliminating the need to posit abstracta without sacrificing the inferential power of . Fictionalism also preserves the practical utility of valuable linguistic practices in domains like and , enabling continued use of the discourse without the burden of requiring its literal truth. This approach ensures that the benefits—such as aiding empirical predictions in or promoting in —are retained, as seen in Richard Joyce's defense of moral fictionalism, where pretending moral facts exist supports ethical behavior without ontological extravagance. (Joyce 2001) A key advantage lies in fictionalism's flexibility compared to rival positions: it neither discards the entirely, as eliminativism would, nor incurs the metaphysical costs of realism by affirming the existence of disputed entities. emphasizes this middle ground, noting that fictionalism leverages distinctions between a statement's use and its literal meaning to accommodate diverse interpretive needs. (Yablo 1998) Furthermore, fictionalism aligns empirically with naturalism by treating successful discourses as fictions that explain observed phenomena without invoking or non-natural posits, thus maintaining compatibility with a scientific . Field's nominalist framework exemplifies this, as it supports mathematical applications in physics through fictional paraphrase rather than realist commitments. (Field 1980)

Criticisms and Challenges

One prominent criticism of fictionalism concerns "commitment creep," the risk that adopting a fictionalist stance toward a discourse inadvertently leads to ontological commitments to the very entities or truths the view seeks to avoid. In modal fictionalism, for instance, proponents like Gideon Rosen argue that utterances such as "According to the story told in Lewis's possible worlds semantics, there are other possible worlds" are intended to be non-committal, but critics Stuart Brock and Rosen himself contend that this paraphrase implicitly asserts the existence of possible worlds to explain modal truths, creating a from pretense to realism. This objection targets the assertoric thesis of fictionalism, suggesting that the view undermines its own goal of ontological parsimony. Fictionalism also faces charges of explanatory inadequacy, particularly in domains like where realist alternatives purportedly provide better accounts of phenomena. The Quine-Putnam indispensability argument posits that since is indispensable to our best scientific theories, we ought to commit to the existence of mathematical entities rather than treating mathematical statements as fictions, as this would fail to explain why such discourse succeeds in empirical predictions. Hilary Putnam's model-theoretic considerations further challenge mathematical fictionalism by highlighting underdetermination in reference and interpretation, implying that fictions cannot adequately capture the objective structure reveals in scientific without collapsing into realism. These critiques undermine the non-assertoric thesis, arguing that fictionalism lacks the explanatory power of literal truth commitments. Kendall Walton's pretense theory, a foundational framework for many fictionalist views, encounters difficulties in handling non-propositional attitudes and embedded contexts. argues that Walton's paraphrases of fictional statements—such as rendering "Sherlock Holmes exists" as "It is pretend that Sherlock Holmes exists"—fail to preserve logical entailments; for example, if sentence S1 ("Holmes is a detective") entails S2 ("Holmes exists"), the pretense paraphrase of S1 does not entail that of S2, leading to inconsistencies in reasoning about fictions. This problem highlights vulnerabilities in applying pretense to complex discourses, where the theory struggles to account for attitudes like or directed at fictional entities without additional mechanisms. In moral fictionalism, a key challenge is the difficulty in motivating genuine action from known fictions, raising concerns about the stability and practicality of the view. Richard Joyce, a leading proponent of revolutionary moral fictionalism, acknowledges that while pretending moral propositions are true might preserve social benefits, it risks instability because agents aware of the fiction may lack the motivational force of genuine beliefs, potentially eroding ethical behavior over time. This issue intersects with the Frege-Geach problem, as critics like Mark Eli Kalderon and Matti Eklund argue that fictionalist treatments fail to explain how moral sentences retain inferential validity in embedded contexts (e.g., conditionals), undermining the view's ability to guide action coherently.

Comparisons with Realism and Anti-Realism

Fictionalism stands in opposition to realism by rejecting the literal truth and of entities posited in certain s, such as abstract objects in mathematics or moral facts in , and instead interpreting statements about them as true only within a fictional framework. For instance, in modal fictionalism, Gideon Rosen proposes treating claims about possible worlds as assertions within the pretense of a theory like David , without committing to the actual of concrete worlds that affirms. This approach avoids the ontological extravagance of realism, which posits that such entities genuinely exist and that corresponding statements are literally true, while still allowing the to retain its inferential structure and utility. In contrast to other forms of , such as and error theory, fictionalism shares the toward the existence of disputed entities but preserves a face-value interpretation of the , emphasizing its practical usefulness through a "make-believe" mechanism rather than paraphrasing or outright denial. , for example, views modal talk as merely a useful tool without deeper semantic commitments, but it struggles to fully explain the intuitive truth conditions of such statements, whereas fictionalism accounts for this by positing fictional truths that align with real-world applications. Similarly, error theory deems statements in the disputed domain systematically false due to the absence of the requisite entities, leading to a rejection of their truth-aptness, while fictionalism treats them as true in the , enabling continued engagement without ontological error. A central distinction of fictionalism lies in its "make-believe" strategy, which permits statements to be truth-apt within a prescribed without requiring in their literal truth, thereby bridging the realist's commitment to robust semantics and the anti-realist's denial of existence. In the modal case, this contrasts not only with Lewis's realism but also with Quinean , which dismisses modality altogether as analytically suspect, whereas Rosen's fictionalism provides an ontologically neutral semantics that salvages modal reasoning. For fictionalism, this rejection of literal truth similarly opposes ethical realism's affirmation of objective facts, opting instead for fictions that guide behavior effectively.

Influence on Aesthetics and Beyond

Fictionalism has profoundly shaped through Kendall Walton's pretense theory, which posits that engagement with representational arts involves games of make-believe where props—such as pictures, stage sets, or literary descriptions—generate fictional truths via authorized imaginings. This framework explains how , theater, and facilitate understanding of representation not as literal but as participatory pretense, influencing analyses of pictorial , narrative immersion, and performative expression. Walton's approach, central to modern , underscores fictionalism's role in demystifying emotional responses to fictional entities, such as fear in horror films, by treating them as imaginatively prescribed rather than belief-based. Beyond aesthetics, fictionalism extends to , where mental fictionalism views discourse about mental representations—such as beliefs or neural models—as useful fictions that aid explanatory practices without committing to their literal existence. This perspective, articulated in discussions of neural representations, challenges representationalist paradigms by treating cognitive models as imaginative constructs that simulate mind processes effectively, despite their idealized or non-veridical nature. In , fictionalism informs the analysis of legal fictions, such as presumptions in contracts where parties are deemed to have intended outcomes they did not explicitly state, allowing doctrinal flexibility while acknowledging these as pragmatic pretenses rather than truths. Philosophical fictionalism about such constructs highlights their utility in achieving justice without , distinguishing them from deceptive falsehoods. Interdisciplinary applications of fictionalism appear in AI ethics, where interactions with empathetic chatbots are interpreted as prop-oriented make-believe, framing AI "rights" or as fictions to navigate moral dilemmas without granting literal status. This approach, akin to Walton's theory, treats AI outputs as prompts for human , mitigating risks of while enabling ethical design in human-AI relations. In and , fictionalism contributes to understanding ecological concepts through pragmatic fictions, such as in that shape organism-environment interactions without assuming literal representations. Looking to directions in the 2020s, fictionalism aligns with broader scientific fictionalism by treating models as contextual fictions that facilitate understanding and predictions without committing to their ontological status. Similarly, in , recent discussions integrate fictionalism to explain institutional realities—like or corporations—as shared pretenses grounded in collective practices, bridging and in . These extensions suggest fictionalism's growing role in interdisciplinary frameworks addressing complex, non-literal domains.

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  60. https://ojs.ehu.eus/index.php/THEORIA/article/view/26040/24905
  61. https://www.researchgate.net/publication/366571099_Mathematical_Practice_Fictionalism_and_Social_Ontology
  62. https://www.jstor.org/stable/24704550
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