This paper defends the view that Newtonian forces are real, symmetrical and non-causal relations. First, I argue that Newtonian forces are real; second, that they are relations; third, that they are symmetrical relations; fourth, that they are not species of causation. The overall picture is anti-Humean to the extent that it defends the existence of forces as external relations irreducible to spatio-temporal ones, but is still compatible with Humean approaches to causation (and others) since it denies that forces are a (...) species of causation. (shrink)

Appeals to dispositionality in explanations of phenomena in metaphysics and the philosophy of mind, require that we first agree on what we are talking about. I sketch an account of what dispositionality might be. That account will place me at odds with most current conceptions of dispositionality. My aim is not to establish a weighty ontological thesis, however, but to move the discussion ahead in two respects. First, I want to call attention to the extent to which assumptions philosophers have (...) made about dispositionality are far from innocent. The assumptions incorporate substantive theses that, by constraining the space of acceptable answers to particular philosophical questions, have inhibited the search for answers to those questions. Second, and more positively, I hope to open up the space of possibilities by offering an alternative way of conceiving dispositionality developed by C. B. Martin. (shrink)

Contribution to a symposium on Alan Chalmer's The Scientist’s Atom and the Philosopher’s Stone: How Science Succeeded and Philosophy Failed to Gain Knowledge of Atoms (Springer, Dordrecht, 2009).

The word “effective” has become the standard label attached to scientific theories these days. An effective theory allows us to make accurate predictions about a physical system at a certain (energy, length) scale while being largely ignorant of the details at more fundamental levels. One does not need to know anything about the deeper, quantum structure of water molecules to describe the macroscopic behaviour of waves or water in a glass. Although effective descriptions so broadly construed have been part of (...) research in physics since the earliest stages of modern science, it is particle physics that has most clearly relied on and brought to the fore some of the most interesting and admittedly puzzling aspects of this way of looking at theories. Indeed, the effective field theory (EFT) program in QFT has established itself as the most natural way to understand renormalisation and dissipate initial reservations about the status of these techniques by treating higher-order processes as contributions suppressed at lower energy scales. QFT is thus treated as the “effective” framework par excellence with the decoupling of scales constituting its permeating tenet. The goal of this project is to attempt a philosophical appraisal of EFTs as currently used in high energy physics as well as assess the possibility that the whole program eventually breaks down, i.e. fails to apply when certain preconditions do not hold. Accordingly, the dissertation is logically divided into two parts with the first two chapters dedicated to discussion of the relation between EFTs and traditional questions in the philosophy of science concerning the structure of scientific theories, the formulation and defence of scientific realism as well as its connection to possible ontological readings of EFTs. The second part constitutes an analysis of two well-known problems that have been accorded the status of crises in the physics literature: the hierarchy problem and the cosmological constant problem. Our main focus will be to uncover those assumptions responsible for undermining the validity of the EFT techniques in their respective context. In light of this analysis, we will ultimately lean towards a more cautionary or “reserved” approach to EFTs. (shrink)

The relationship between Epicurus and Nietzsche is an increasingly popular research topic. There are a number of publications that attempt to detail the nature of this relationship by investigating specific aspects of their writings that interrelate. Such research is valuable because it reveals an otherwise hidden dynamic to Nietzsche studies, however, all previous discourse on Epicurus and Nietzsche are limited because they fail to recognise both thinkers as philosophers of immanence. This thesis proposes that ‘immanence’ is the central concept that (...) allows the influence of Epicurus upon Nietzsche’s thought to be revealed most appropriately. Furthermore, it proposes to account for the development of ‘immanence’ within the works of Epicurus and Nietzsche in order to disclose the nature of immanence itself. By following Nietzsche’s genealogical method, this thesis will demonstrate that Epicurean immanence emerged through the conceptualisation of all existence within the cosmos and nature. Moreover, immanence developed as an atomistic response to the transcendent philosophies of Socrates and Aristotle which opposed Democritean materialism. Nietzsche recognised that the increasing popularity of Platonism in late antiquity led to the event of Christianity, which dominated Western thought until its success eventually destroyed the conditions that maintained it. Nietzsche predicted that in the light of Christianity’s demise, mankind would be plunged into a state of crisis and unparalleled nihilism. In response, he proposed that the body and spirit must be reunited in an act of overcoming, and those capable of that act would ‘inherit the earth’. Immanence for Nietzsche is this unifying act and inheritance, and he demonstrates that redemptive doctrines such as Epicurus’ ataraxia, modelled on nihilism, must be rejected and overcome by a philosophy modelled on ‘cheerfulness’. It is in this respect that his philosophy from The Gay Science onwards can be recognised as a discourse on immanence. (shrink)

The late 19th-century Ignorabimus controversy over the limits of scientific knowledge has often been characterized as proclaiming the end of intellectual progress, and by implication, as plunging Germany into a crisis of pessimism from which Liberalism never recovered. My research supports the opposite interpretation. The initiator of the Ignorabimus controversy, Emil du Bois-Reymond, was a physiologist who worked his whole life against the forces of obscurantism, whether they came from the Catholic and Conservative Right or the scientistic and millenarian Left. (...) Du Bois-Reymond’s doubt that scientists would ever elucidate consciousness must therefore be seen as an endorsement, and not a rejection, of his faith in reason. (shrink)

Although widely used across psychology, economics, and philosophy, the concept ofeffort is rarely ever defined. This article argues that the time is ripe to look for anexplicit general definition of effort, makes some proposals about how to arrive at thisdefinition, and suggests that a force-based approach is the most promising. Section 1presents an interdisciplinary overview of some chief research axes on effort, and arguesthat few, if any, general definitions have been proposed so far. Section 2 argues thatsuch a definition is (...) now needed and proposes a basic methodology to arrive at it, whosefirst step is to make explicit the various tacit assumptions about effort made acrosssciences and ordinary thinking. Section 3 unearths 4 different conceptions of effortfrom research on effort so far:primitive-feelings accounts,comparator-based accounts,resource-based accountsandforce-based accounts. It is then argued that the first 2kinds of accounts, although interesting in their own right, are not strictly speaking abouteffort. Section 4 considers the 2 most promising general approaches to efforts: re-source-based and force-based accounts. It argues that these accounts are not only compatible but actually extensionally equivalent. This notwithstanding, it explains why force-based accounts should be regarded as more fundamental than resource-basedaccounts -/- . (shrink)