Can we be realists about a general category but pluralists about concepts relating to that category? I argue that paleobiological methods of delineating species are not affected by differing species concepts, and that this underwrites an argument that species concept pluralists should be species category realists. First, the criteria by which paleobiologists delineate species are ‘indifferent’ to the species category. That is, their method for identifying species applies equally to any species concept. To identify a new species, paleobiologists show that (...) interspecies processes, such as phenotypic plasticity, sexual dimorphism, or ontogenetic diversity, are a worse explanation of the variance between specimens than intraspecies processes. As opposed to operating under a single or plurality of species concepts, then, paleobiologists use abductive inferences, which would be required regardless of any particular species concept. Second, paleobiologists are frequently interested in large-scale, long-term morphological patterns in the fossil record, and resolving the fine-grained differences which result from different species concepts is irrelevant at those scales. I argue that this claim about paleobiological practice supports what I call ‘indifference realism’ about the species category. The indifference realist argues that when legitimate investigation is indifferent to a plurality of concepts, we should be realists about the category those concepts pertain to. (shrink)

Philosophical treatments of natural kinds are embedded in two distinct projects. I call these the philosophy of science approach and the philosophy of language approach. Each is characterized by its own set of philosophical questions, concerns, and assumptions. The kinds studied in the philosophy of science approach are projectible categories that can ground inductive inferences and scientific explanation. The kinds studied in the philosophy of language approach are the referential objects of a special linguistic category—natural kind terms—thought to refer directly. (...) Philosophers may hope for a unified account addresses both sets of concerns. This paper argues that this cannot be done successfully. No single account can satisfy both the semantic objectives of the philosophy of language approach and the explanatory projects of the philosophy of science approach. After analyzing where the tensions arise, I make recommendations about assumptions and projects that are best abandoned, those that should be retained, and those that should go their separate ways. I also recommend adopting the disambiguating terminology of “scientific kinds” and “natural kinds” for the different notions of kinds developed in these different approaches. (shrink)

It has recently been argued that the concept of natural kinds should be eliminated because it does not play a productive theoretical role and even harms philosophical research on scientific classification. We argue that this justification for eliminativism fails because the notion of ‘natural kinds’ plays another epistemic role in philosophical research, namely, it enables fruitful investigation into non-arbitrary classification. It does this in two ways: first, by providing a fruitful investigative entry into scientific classification; and second—as is supported by (...) bibliometric evidence—by tying together a research community devoted to non-arbitrary classification. The question of eliminativism then requires weighing off the benefits of retaining the concept against its harms. We argue that the progressive state of philosophical work on natural kinds tips this balance in favour of retaining the concept. (shrink)

This paper accounts for broad definitions of memory, which extend to paradigmatic memory phenomena, like episodic memory in humans, and phenomena in worms and sea snails. These definitions may seem too broad, suggesting that they extend to phenomena that don’t count as memory or illustrate that memory is not a natural kind. However, these responses fail to consider a definition as a hypothesis. As opposed to construing definitions as expressing memory’s properties, a definition as a hypothesis is the basis to (...) test inferences about phenomena. A definition as a hypothesis is valuable when the “kinding” of phenomena is ongoing. (shrink)

How has multiplicity superseded impossibility in philosophical challenges to artificial consciousness? I assess a trajectory in recent debates on artificial consciousness, in which metaphysical and explanatory challenges to the possibility of building conscious machines lead to epistemological concerns about the multiplicity underlying ‘what it is like’ to be a conscious creature or be in a conscious state. First, I analyse earlier challenges which claim that phenomenal consciousness cannot arise, or cannot be built, in machines. These are based on Block’s Chinese (...) Nation and Chalmers’ Hard Problem. To defuse such challenges, theorists of artificial consciousness can appeal to empirical methods and models of explanation. Second, I explain why this naturalistic approach produces an epistemological puzzle on the role of biological properties in phenomenal consciousness. Neither behavioural tests nor theoretical inferences seem to settle whether our machines are conscious. Third, I evaluate whether the new challenge can be managed through a more fine-grained taxonomy of conscious states. This strategy is supported by the development of similar taxonomies for biological species and animal consciousness. Although it makes sense of some current models of artificial consciousness, it raises questions about their subjective and moral significance. (shrink)

Psychopathy attracts considerable interdisciplinary interest. The idea of a group of people with abnormal morality and interpersonal relations raises important philosophical, legal, and clinical issues. However, before engaging these issues, we ought to examine whether this category is scientifically grounded. We frame the issue in terms of the question whether ‘psychopathy’ designates a natural kind according to the cluster approaches. We argue that currently there is no sufficient evidence for an affirmative answer to this question. Furthermore, we examine three ways (...) of dealing with the category of psychopathy. We could eliminate the category, revise it, or subscribe to a more encompassing account of kinds, which could capture psychopathy as it is currently conceptualized. We argue that while a revision of the category of psychopathy is to be expected with empirical and theoretical advancements, we also emphasize its role in clinical and forensic research that makes it an important pragmatic kind. (shrink)

Conceptual change can occur for a variety of reasons; some more scientifically significant than others. The 2006 definition of ‘planet’, which saw Pluto reclassified as a dwarf planet, is an example toward the more mundane end of the scale. I argue however that this case serves as a useful example of a related phenomenon, whereby what appears to be a single kind term conceals two or more distinct concepts with independent scientific utility. I examine the historical background to this case, (...) as a template for developing additional evidence for pluralist approaches to conceptual disputes within science and elsewhere. (shrink)

Essentialism is widely regarded as a mistaken view of biological kinds, such as species. After recounting why (sections 2-3), we provide a brief survey of the chief responses to the “death of essentialism” in the philosophy of biology (section 4). We then develop one of these responses, the claim that biological kinds are homeostatic property clusters (sections 5-6) illustrating this view with several novel examples (section 7). Although this view was first expressed 20 years ago, and has received recent discussion (...) and critique, it remains underdeveloped and is often misrepresented by its critics (section 8). (shrink)

Despite the traditional focus on metaphysical issues in discussions of natural kinds in biology, epistemological considerations are at least as important. By revisiting the debate as to whether taxa are kinds or individuals, I argue that both accounts are metaphysically compatible, but that one or the other approach can be pragmatically preferable depending on the epistemic context. Recent objections against construing species as homeostatic property cluster kinds are also addressed. The second part of the paper broadens the perspective by considering (...) homologues as another example of natural kinds, comparing them with analogues as functionally defined kinds. Given that there are various types of natural kinds, I discuss the different theoretical purposes served by diverse kind concepts, suggesting that there is no clear-cut distinction between natural kinds and other kinds, such as functional kinds. Rather than attempting to offer a unique metaphysical account of ‘natural’ kind, a more fruitful approach consists in the epistemological study of how different natural kind concepts are employed in scientific reasoning. (shrink)

Comparative cognitive science often involves asking questions like ‘Do nonhumans have C?’ where C is a capacity we take humans to have. These questions frequently generate unproductive disagreements, in which one party affirms and the other denies that nonhumans have the relevant capacity on the basis of the same evidence. I argue that these questions can be productively understood as questions about natural kinds: do nonhuman capacities fall into the same natural kinds as our own? Understanding such questions in this (...) way has several advantages: it preserves the intuition that these are substantive empirical questions worth asking; it helps us to understand why they so frequently give rise to disagreements of the kind described; and it provides clues about how to diagnose and resolve them. (shrink)

The species problem is often described as the abundance of conflicting definitions of _species_, such as the biological species concept and phylogenetic species concepts. But biologists understand the notion of species in a non-definitional as well as a definitional way. In this article I argue that when they understand _species_ without a definition in their mind, their understanding is often mediated by the notion of _good species_, or prototypical species, as the idea of ``prototype'' is explicated in cognitive psychology. This (...) distinction helps us make sense of several puzzling phenomena regarding biologists' dealing with species, such as the fact that in everyday research biologists often behave as if the species problem is solved, while they should be fully aware that it is not. I also briefly discuss implications of this finding, including that some extant attempts to answer what the nature of species is have an inadequate assumption about how the notion of species is represented in biologists' minds. (shrink)

Biological science uses multiple species concepts. Order can be brought to this diversity if we recognize two key features. First, any given species concept is likely to have a patchwork structure, generated by repeated application of the concept to new domains. We illustrate this by showing how two species concepts (biological and ecological) have been modified from their initial eukaryotic applications to apply to prokaryotes. Second, both within and between patches, distinct species concepts may interact and hybridize. We thus defend (...) a semantic picture of the species concept as a collection of interacting patchwork structures. Thus, although not all uses of the term pick out the same kind of unit in nature, the diversity of uses reflects something more than mere polysemy. We suggest that the emphasis on the use of species to pick out natural units is itself problematic, because that is not the term’s sole function. In particular, species concepts are used to manage inquiry into processes of speciation, even when these processes do not produce clearly delimited species. (shrink)

This book reports on the results of the third edition of the premier conference in the field of philosophy of artificial intelligence, PT-AI 2017, held on November 4 - 5, 2017 at the University of Leeds, UK. It covers: advanced knowledge on key AI concepts, including complexity, computation, creativity, embodiment, representation and superintelligence; cutting-edge ethical issues, such as the AI impact on human dignity and society, responsibilities and rights of machines, as well as AI threats to humanity and AI safety; (...) and cutting-edge developments in techniques to achieve AI, including machine learning, neural networks, dynamical systems. The book also discusses important applications of AI, including big data analytics, expert systems, cognitive architectures, and robotics. It offers a timely, yet very comprehensive snapshot of what is going on in the field of AI, especially at the interfaces between philosophy, cognitive science, ethics and computing. (shrink)

Ascriptions of objectivity carry significant weight. But they can also cause confusion because wildly different ideas of what it means to be objective are common. Faced with this, some philosophers have argued that objectivity should be eliminated. I will argue, against one such position, that objectivity can be useful even though it is plural. I will then propose a contextualist approach for dealing with objectivity as a way of rescuing what is useful about objectivity while acknowledging its plurality.

This paper examines a fundamental philosophical difference between two radical postcognitivist theories that are usually assumed to offer the same view of cognition; namely the autopoietic theory and the enactive approach. The ways these two theories understand cognition, it is argued, are not compatible nor incompatible but rather incommensurable. The reason, so it is argued, is that while enactivism, following the traditional stance held by most of the cognitive theories, understands cognitive systems as constituting a natural kind, the autopoietic theory (...) understands them as constituting only a conventional kind. Additionally, the paper shows that AT’s conventionalist stance about cognition, far from being an undesirable or useless position, offers some methodological virtues that might be timely and welcome in the agitated and revolutionary climate of current cognitive science. (shrink)

If one had to identify the biggest change within the philosophical tradition in the twenty-first century, it would certainly be the rapid rise of experimental philosophy to address differences in intuitions about concepts. It is, therefore, surprising that the philosophy of medicine has so far not drawn on the tools of experimental philosophy in the context of a particular conceptual debate that has overshadowed all others in the field: the long-standing dispute between so-called naturalists and normativists about the concepts of (...) health and disease. In this paper, I defend and advocate the use of empirical methods to inform and advance this and other debates within the philosophy of medicine. (shrink)

If one had to identify the biggest change within the philosophical tradition in the twenty-first century, it would certainly be the rapid rise of experimental philosophy to address differences in intuitions about concepts. It is, therefore, surprising that the philosophy of medicine has so far not drawn on the tools of experimental philosophy in the context of a particular conceptual debate that has overshadowed all others in the field: the long-standing dispute between so-called naturalists and normativists about the concepts of (...) health and disease. In this paper, I defend and advocate the use of empirical methods to inform and advance this and other debates within the philosophy of medicine. (shrink)

Pluralist and eliminativist positions have proliferated within both science and philosophy of science in recent decades. This paper asks the question why this shift of thinking has occurred, and where it is leading us. We provide an explanation which, if correct, entails that we should expect pluralism and eliminativism to transform other debates currently unaffected, and for good reasons. We then consider the question under what circumstances eliminativism will be appropriate, arguing that it depends not only on the term in (...) question, but also on the context of discussion and details of the debate at hand. The resultant selective eliminativism is an appealing compromise for various ‘pluralists’ and ‘eliminativists’ who are currently locking horns. (shrink)

There have recently been a number of attempts to put forth a philosophical account of the nature of attention. Many such theories aim at giving necessary and sufficient conditions for something to be attention. In this paper I will argue that any such theory must meet two criteria. Then I shall examine four prominent accounts of attention in some detail, and argue that all of them face problems meeting one or the other of the criteria. I propose an alternative view, (...) which involves taking seriously a pluralistic approach to attention. If the position I advocate is correct, then much of the philosophical work currently carried out on attention is fundamentally misguided, as most of the prominent theories of attention currently available are based upon assumptions which should be rejected. (shrink)

We introduce a new type of pluralism about biological function that, in contrast to existing, demonstrates a practical integration among the term’s different meanings. In particular, we show how to generalize Sandra Mitchell’s notion of integrative pluralism to circumstances where multiple epistemic tools of the same type are jointly necessary to solve scientific problems. We argue that the multiple definitions of biological function operate jointly in this way based on how biologists explain the evolution of protein function. To clarify how (...) our account relates to existing views, we introduce a general typology for monist and pluralist accounts along with standardized criteria for judging which is best supported by evidence. (shrink)

There is increasing interest in artifacts among philosophers. The leading edge is the metaphysics of artifacts and artifact kinds. However, an important question has been neglected. What is the ontological status of the category ‘artifact’ itself? Dan Sperber (2007) argues against its theoretical integrity for the purposes of naturalistic social sciences. In Section 2, I lay out Sperber’s argument, which is based on the observed continuum between natural objects and artifacts. I also review the implicit support for this continuum argument (...) in the philosophical literature on artifacts. In Section 3, I diagnose the fatal weakness affecting continuum-based arguments about categories. They fail to take into account recent thinking about classification in philosophy of science, which has been forced to accommodate continua in biology. In Section 4, I focus specifically on the species problem in philosophy of biology, and on pluralism about species concepts as a response to it. I then identify an analogous artifact problem, and argue that pluralism about artifact concepts is an appropriate and defensible response here as well. Finally, in Section 5, I show that just as species pluralism leads to skepticism about the species category, so artifact pluralism leads to skepticism about the artifact category. I thus arrive at Sperber’s conclusion by an alternate route that does not run afoul of the weakness affecting continuum-based arguments about categories. (shrink)

The concept of innateness is a part of folk wisdom but is also used by biologists and cognitive scientists. This concept has a legitimate role to play in science only if the colloquial usage relates to a coherent body of evidence. We examine many different candidates for the post of scientific successor of the folk concept of innateness. We argue that none of these candidates is entirely satisfactory. Some of the candidates are more interesting and useful than others, but the (...) interesting candidates are not equivalent to each other and the empirical and evidential relations between them are far from clear. Researchers have treated the various scientific notions that capture some aspect of the folk concept of innateness as equivalent to each other or at least as tracking properties that are strongly correlated with each other. But whether these correlations exist is an empirical issue. This empirical issue has not been thoroughly investigated because in the attempt to create a bridge between the folk view and their theories, researchers have often assumed that the properties must somehow cluster. Rather than making further attempts to import the folk concept of innateness into the sciences, efforts should now be made to focus on the empirical questions raised by the debates and pave the way to a better way of studying the development of living organisms. Such empirical questions must be answered before it can be decided whether a good scientific successor – in the form of a concept that refers to a collection of biologically significant properties that tend to co-occur – can be identified or whether the concept of innateness deserves no place in science. (shrink)

ABSTRACT LeDoux's pioneering work on the neurobiology of fear has played a crucial role in informing debates in the philosophy of emotion. For example, it plays a key part in Griffiths’ argument for why emotions don’t form a natural kind. Likewise, it is employed by Faucher and Tappolet to defend pro-emotion views, which claim that emotions aid reasoning. LeDoux, however, now argues that his work has been misread. He argues that using emotion terms, like ‘fear’, to describe neurocognitive data adds (...) a ‘surplus meaning’: it attributes phenomenal properties to survival circuits which they don’t possess. This paper aims to explore LeDoux's new proposal, and examine the potentially devastating consequences that ensue for the aforementioned views. I end by addressing the worry that these lessons are conditional on LeDoux's own higher-order theory of emotional consciousness being true. (shrink)

According to pluralism about some concept, there are multiple non-equivalent, legitimate concepts pertaining to the ontological category in question. It is an open question whether conceptual pluralism implies anti-realism about that category. In this article, I argue that at least for the case of music, it does not. To undermine the application of an influential move from pluralism to anti-realism, then, I provide an argument in support of indifference realism about music, by appeal to music archaeological research, via an analogy (...) with Adrian Currie’s indifference realism about species licensed by paleobiological research. (shrink)

In this paper I defend the metaphysics of race as a valuable philosophical project against deflationism about race. The deflationists argue that metaphysical debate about the reality of race amounts to a non-substantive verbal dispute that diverts attention from ethical and practical issues to do with ‘race.’ In response, I show that the deflationists mischaracterize the field and fail to capture what most metaphysicians of race actually do in their work, which is almost always pluralist and very often normative and (...) explicitly political. Even if debates about the reality of race turn out to be verbal disputes, they are substantive, and worth having. (shrink)

In this paper I explore Aristotle’s views on natural kinds and the compatibility of pluralism and realism, a topic that has generated considerable interest among contemporary philosophers. I argue that, when it came to zoology, Aristotle denied that there is only one way of organizing the diversity of the living world into natural kinds that will yield a single, unified system of classification. Instead, living things can be grouped and regrouped into various cross-cutting kinds on the basis of objective similarities (...) and differences in ways that subserve the explanatory context. Since the explanatory aims of zoology are diverse and variegated, the kinds it recognizes must be equally diverse and variegated. At the same time, there are certain constraints on which kinds can be selected. And those constraints derive more from the causal structure of the world than from the proclivities of the classifier (hence the realism). This distinguishes Aristotle’s version of pluralistic realism from those contemporary versions (like Dupré’s “promiscuous realism”) that treat all or most classifications of a given domain as equally legitimate and not just a sub-set of kinds recognized by the science that studies it. By contrast, Aristotle privileges scientifically important kinds on the basis of their role in causal investigations. On this picture natural kinds are those kinds with the sort of causal structure that allows them to enter into scientific explanations. In the final section I argue that Aristotle’s zoology should remain of interest to philosophers and biologists alike insofar as it combines a pluralistic form of realism with a rank-free approach to classification. (shrink)

Marc Ereshefsky’s project of eliminative pluralism holds that, as there is no unifying feature among all species concepts, we ought to doubt the existence of the species category. Here, I argue that one promising strategy for saving the species category is to reframe it as a natural kind after the practice turn. I suggest situating the species category within a recent account of natural kinds proposed by Marc Ereshefsky and Thomas Reydon called “scientific kinds”. Scientific kinds highlight ontological boundaries. More (...) importantly, they recognize boundaries drawn from the lab and the field, not only from the armchair. The point of this exercise is to situate the species category within an account of natural kinds that is sensitive to scientific practice. In order to argue for a realist interpretation of the species category, and not merely a pragmatic one, I rely on an approach to scientific metaphysics from Ken Waters that shifts the attention from “theory focused” to “practice-centered” analysis. (shrink)

Philosophical discussions of biological classification have failed to recognise the central role of homology in the classification of biological parts and processes. One reason for this is a misunderstanding of the relationship between judgments of homology and the core explanatory theories of biology. The textbook characterisation of homology as identity by descent is commonly regarded as a definition. I suggest instead that it is one of several attempts to explain the phenomena of homology. Twenty years ago the ‘new experimentalist’ movement (...) in philosophy of science drew attention to the fact that many experimental phenomena have a ‘life of their own’: the conviction that they are real is not dependent on the theories used to characterise and explain them. I suggest that something similar can be true of descriptive phenomena, and that many homologies are phenomena of this kind. As a result the descriptive biology of form and function has a life of its own—a degree of epistemological independence from the theories that explain form and function. I also suggest that the two major ‘homology concepts’ in contemporary biology, usually seen as two competing definitions, are in reality complementary elements of the biological explanation of homology. (shrink)

I defend the view that many biological categories are defined by homology against a series of arguments designed to show that all biological categories are defined, at least in part, by selected function. I show that categories of homology are `abnormality inclusive'—something often alleged to be unique to selected function categories. I show that classifications by selected function are logically dependent on classifications by homology, but not vice-versa. Finally, I reject the view that biologists must use considerations of selected function (...) to abstract away from variation and pathology to form a canonical description of a class of biological systems. (shrink)

In earlier work I have claimed that emotion and some emotions are not `natural kinds'. Here I clarify what I mean by `natural kind', suggest a new and more accurate term, and discuss the objection that emotion and emotions are not descriptive categories at all, but fundamentally normative categories.

The concept of species is one of the core concepts in biology and one of the cornerstones of evolutionary biology, yet it is rife with conceptual problems. Philosophers of biology have been discussing the concept of species for decades, and in doing so they sometimes appeal to the views of biologists. However, their statements as to what biologists think are seldom supported by empirical data. In order to investigate what biologists actually think about the key issues related to the problem (...) of species, we have conducted a survey on the sample of 193 biologists from the population of biologists from over 150 biology departments at universities in the US and the EU. This article presents and discusses the results of the survey. Some results confirm and others falsify the reiterated statements of philosophers of biology as to what biologists think, but all results we obtained should be informative and relevant for future discussions of the problem of species. (shrink)

Recently the functional model of reduction has become something like the standard model of reduction in philosophy of mind. In this paper, I argue that the functional model fails as an account of reduction due to problems related to three key concepts: functionalization, realization and causation. I further argue that if we try to revise the model in order to make it more coherent and scientifically plausible, the result is merely a simplified version of what in philosophy of science is (...) known as mechanistic explanation. Hence, instead of analyzing reduction in philosophy of mind in terms of functional reduction, it should be analyzed in terms of mechanistic explanation. (shrink)

This paper examines the species problem in microbiology and its implications for the species problem more generally. Given the different meanings of ‘species’ in microbiology, the use of ‘species’ in biology is more multifarious and problematic than commonly recognized. So much so, that recent work in microbial systematics casts doubt on the existence of a prokaryote species category in nature. It also casts doubt on the existence of a general species category for all of life (one that includes both prokaryotes (...) and eukaryotes). Prokaryote biology also undermines recent attempts to save the species category, such as the suggestion that species are metapopulation lineages and the idea that ‘species’ is a family resemblance concept. (shrink)

Scientists represent their world, grouping and organizing phenomena into classes by means of concepts. Philosophers of science have historically been interested in the nature of these concepts, the criteria that inform their application and the nature of the kinds that the concepts individuate. They also have sought to understand whether and how different systems of classification are related and more recently, how investigative practices shape conceptual development and change. Our aim in this paper is to provide a critical overview of (...) some of the key developments in this philosophical literature and identify some interesting issues it raises about the prospects of the so-called “special sciences”, including psychiatry, psychology, and the mind-brain sciences more generally, to discover natural kinds. (shrink)

Species are central to biology, but there is currently no agreement on what the adequate species concept should be, and many have adopted a pluralist stance: different species concepts will be required for different purposes. This thesis is a multidimensional analysis of species pluralism. First I explicate how pluralism differs monism and relativism. I then consider the history of species pluralism. I argue that we must re-frame the species problem, and that re-evaluating Aristotle's role in the histories of systematics can (...) shed light on pluralism. Next I consider different forms of pluralism: evolutionary and extra-evolutionary species pluralism, which differ in their stance on evolutionary theory. I show that pluralism is more than a debate about the species category, but a debate about which concepts are legitimate and a claim about how they interact with one another. Following that, I consider what sort of ontology is required for different forms of species pluralism. I argue that pluralists who deny the unity of biology will require a further plurality of frameworks, while those that ground their pluralism in evolution need only one framework. Finally, I consider what pluralism means for biological practice. I argue that species concepts are tools, and reflect on how pluralism can illuminate the way systematists approach the discovery of new species of yeast. Pluralism can make sense of the way species concepts are used, and can be developed to aid researchers in thinking about how to use the right tools for the right jobs. (shrink)

The past 40 years have seen an enormous amount of research aimed at investigating human reasoning and decision-making abilities. This research has led to an extended debate about the extent to which humans meet the standards of normative theories of rationality. Recently, it has been proposed that dual-process theories, which posit that there are two distinct types of cognitive systems, offer a way to resolve this debate over human rationality. I will propose that the two systems of dual-process theories are (...) best understood as investigative kinds. I will then examine recent empirical research from the cognitive neuroscience of decision-making that lends empirical support to the theoretical claims of dual-process theorists. I will lastly argue that dual-process theories not only offer an explanation for much of the conflicting data seen in decision-making and reasoning research, but that they ultimately offer reason to be optimistic about the prospects of human rationality. (shrink)

The replicability of a research claim is often positioned as an important step in establishing the credibility of scientific research. This expectation persists despite ongoing disagreements over how to characterise replication practices in various contexts. Rather than attempt to explain or resolve these disagreements, we propose that there is value in exploring the variable uses of the replicability concept. To this end, we treat the replicability concept as a goal-directed tool for studying scientific practices. This approach extends scholarship on the (...) goal-directed uses of concepts within investigative practices to explore the value of reflexively interrogating those concepts used to study the sciences as practiced. In doing so, we highlight the importance of considering how and when a given concept is an appropriate tool for a given goal when studying scientific practices. For instance, in the case of the replicability concept, our examination suggests that there is value in clarifying how a given characterisation of replicability is appropriate to a given context-specific analytic and/or evaluative goal. In addition, we hope to draw attention to how Metaresearch and HPS contexts provide complementary insights for those seeking to understand when and how replication practices can help in assessing a given research claim. (shrink)

The theory of concepts advanced in the dissertation aims at accounting for a) how a concept makes successful practice possible, and b) how a scientific concept can be subject to rational change in the course of history. Traditional accounts in the philosophy of science have usually studied concepts in terms only of their reference; their concern is to establish a stability of reference in order to address the incommensurability problem. My discussion, in contrast, suggests that each scientific concept consists of (...) three components of content: 1) reference, 2) inferential role, and 3) the epistemic goal pursued with the concept's use. I argue that in the course of history a concept can change in any of these three components, and that change in one component—including change of reference—can be accounted for as being rational relative to other components, in particular a concept's epistemic goal.This semantic framework is applied to two cases from the history of biology: the homology concept as used in 19th and 20th century biology, and the gene concept as used in different parts of the 20th century. The homology case study argues that the advent of Darwinian evolutionary theory, despite introducing a new definition of homology, did not bring about a new homology concept (distinct from the pre-Darwinian concept) in the 19th century. Nowadays, however, distinct homology concepts are used in systematics/evolutionary biology, in evolutionary developmental biology, and in molecular biology. The emergence of these different homology concepts is explained as occurring in a rational fashion. The gene case study argues that conceptual progress occurred with the transition from the classical to the molecular gene concept, despite a change in reference. In the last two decades, change occurred internal to the molecular gene concept, so that nowadays this concept's usage and reference varies from context to context. I argue that this situation emerged rationally and that the current variation in usage and reference is conducive to biological practice.The dissertation uses ideas and methodological tools from the philosophy of mind and language, the philosophy of science, the history of science, and the psychology of concepts. (shrink)

This thesis will address the question of whether there are any situated cognition concepts of memory functioning as investigative kinds in the sciences of memory. Situated cognition is an umbrella term, subsuming extended, embedded, embodied, enacted and distributed cognition. I will be looking closely at case studies of investigations into memory where such concepts seem prima facie most likely to be found in order to establish a) whether the researchers in question are in fact employing such concepts, and b) whether (...) the concepts are functioning well – functioning as investigative kinds – and should therefore continue to be employed, or whether something has gone wrong in the practice of the science and they should employ a different kind of concept. An historically situated approach to the case studies will allow me to answer part b) here. -/- Along the way, I will argue for a way of construing scientific research that I call the dynamic framework account, an account of (im)maturity for science, a variety of conceptual role semantics with respect to scientific concepts, and the historically situated case study-based method I will employ in answering the central question. My conclusions, and the way I reach them, constitute contributions to debates about situated cognition particularly, and to philosophy of science more generally, as well as recommendations for scientific practice. (shrink)

I propound a mechanistic theory of natural kinds in the human sciences. By examining a culture- bound psychiatric disorder, bulimia nervosa, I illustrate how partially socially constructed phenomena raise a serious challenge to traditional theories of natural kinds. As a solution to the challenge, I show how the mechanistic approach allows us to include real but partly socially sustained phenomena among natural kinds. This is desirable because the theory of natural kinds supplies the human sciences with a clear normative account (...) of concept formation. Furthermore, my theory suggests a conceptual framework for interdisciplinary research on complex phenomena. As a prerequisite for the mechanistic approach, the concept of natural kind in the philosophy of science must be distinguished from the use of the notion in other parts of philosophy. (shrink)