Husserl claims that his phenomenological–epistemological system amounts to a “universal” form of empiricism. The present paper shows that this universal moment of Husserl’s empiricism is why his empiricism qualifies as a rationalism. What is empiricist about Husserl’s phenomenological–epistemological system is that he takes experiences to be an autonomous source of immediate justification. On top of that, Husserl takes experiences to be the ultimate source of justification. For Husserl, every justified belief ultimately depends epistemically on the subject’s experiences. These are paradigms (...) of empiricist claims and thus Husserl seems to subscribe to empiricism. However, what is universal about Husserl’s “empiricism” is that he does not limit the concept of experiences to sensory experiences or sensory experiences plus introspective intuitions but broadens the concept of experience such that also a priori intuitions are included. Husserl insists that logical, mathematical, and phenomenological intuitions such as ~, 2 + 2 = 4, and “Experiences necessarily bear the mark of intentionality” provide non-inferential justification analogous to how sensory experiences can non-inferentially justify beliefs such as “There is a table in front of me.” Importantly, Husserl makes clear that such a priori intuitions are not about our concepts but about reality. This is why Husserl’s universal empiricism is a rationalism. Husserl differs from traditional rationalism as he allows that a priori intuitions can be fallible and empirically underminable. This distinguishes Husserl’s rationalism from Descartes’ and makes him a proponent of moderate rationalism as currently championed by Laurence BonJour. (shrink)

Reichenbach’s use of ‘posits’ to defend his frequentistic theory of probability has been criticized on the grounds that it makes unfalsifiable predictions. The justice of this criticism has blinded many to Reichenbach’s second use of a posit, one that can fruitfully be applied to current debates within epistemology. We show first that Reichenbach’s alternative type of posit creates a difficulty for epistemic foundationalists, and then that its use is equivalent to a particular kind of Jeffrey conditionalization. We conclude that, under (...) particular circumstances, Reichenbach’s approach and that of the Bayesians amount to the same thing, thereby presenting us with a new instance in which chance and credence coincide. (shrink)

This essay discusses current research efforts in conversational systems from the philosophy of science point of view and evaluates some conversational systems research activities from the standpoint of naturalism philosophical theory. Conversational systems or chatbots have advanced over the decades and now have become mainstream applications. They are software that users can communicate with, using natural language. Particular attention is given to the Alime Chat conversational system, already in industrial use, and the related research. The competitive nature of systems in (...) production is a result of different researchers and developers trying to produce new conversational systems that can outperform previous or state-of-the-art systems. Different factors affect the quality of the conversational systems produced, and how one system is assessed as being better than another is a function of objectivity and of the relevant experimental results. This essay examines the research practices from, among others, Longino’s view on objectivity and Popper’s stand on falsification. Furthermore, the need for qualitative and large datasets is emphasized. This is in addition to the importance of the peer-review process in scientific publishing, as a means of developing, validating, or rejecting theories, claims, or methodologies in the research community. In conclusion, open data and open scientific discussion fora should become more prominent over the mere publication-focused trend. (shrink)

Monk’s ‘The Temptations of Phenomenology’ examines what the term ‘Phänomenologie’ meant for Wittgenstein. Contesting various other scholars, Monk claims that Wittgenstein’s relation to ‘Phänomenologie’ began and ended during 1929. Monk only partially touches on the question of Wittgenstein’s relation to the phenomenological movement during this time. Though Monk does not mention this, 1929 was also the year in which Ryle and Carnap turned their critical attention toward Heidegger. Wittgenstein also expressed his sympathy for Heidegger in 1929. Furthermore, though in 1929 (...) Wittgenstein agrees with the early Husserl on relating logic and science to phenomenology, it is not clear that they mean the same thing by either logic or phenomenology, or that they agree on what the relation between the two should be. (shrink)

Both metaphysics and cognitive science raise the question of what natural concepts or properties are. A link between the two is notoriously hard to establish. I propose to take natural concepts or properties to be those that are revealed in interaction. The concept of affordances is refined and naturalized to spell out how interacting with objects grounds concepts. I will call this account “Ecological Empiricism”. I argue that the notion of naturalness within this framework turns out to be a gradable (...) – there are more or less natural properties – and dependent on the perspective taken – metaphysically natural properties are different from cognitive natural properties. From a metaphysical point of view, perfect correlations between actions and sensory input are relevant, which are best approximated by scientific measurement. For cognition, simple or basic actions are relevant. Although metaphysical and cognitive naturalness does not coincide according to Ecological Empiricism, it presents a common framework with a uniform conception of naturalness. (shrink)

Formal criteria of theoretical equivalence are mathematical mappings between specific sorts of mathematical objects, notably including those objects used in mathematical physics. Proponents of formal criteria claim that results involving these criteria have implications that extend beyond pure mathematics. For instance, they claim that formal criteria bear on the project of using our best mathematical physics as a guide to what the world is like, and also have deflationary implications for various debates in the metaphysics of physics. In this paper, (...) I investigate whether there is a defensible view according to which formal criteria have significant non-mathematical implications, of these sorts or any other, reaching a chiefly negative verdict. Along the way, I discuss various foundational issues concerning how we use mathematical objects to describe the world when doing physics, and how this practice should inform metaphysics. I diagnose the prominence of formal criteria as stemming from contentious views on these foundational issues, and endeavor to motivate some alternative views in their stead. (shrink)

Misconduct in science is often viewed and analyzed through the lenses of normative ethics and moral philosophy. However, notions and methods in the philosophy of science could also provide rather penetrative explanatory insights into the nature and causes of scientific misconduct. A brief illustration in this regard, using as examples the widely popular Popperian falsification and the Kuhnian scientific paradigm, is provided. In multiple areas of scientific research, failure to seek falsification in a Popperian manner constitutes a questionable research practice (...) and could lead to “falsification” in the context of research misconduct. On the other hand, scientific misconduct is often facilitated by its perpetrators using the familiarity, expectations and confines of a Kuhnian paradigm to blend in fabricated data/results. A rudimentary application of these philosophical notions could be useful in our understanding of the nature and cause of research misconduct, and facilitate mitigation of the latter through educational means. (shrink)

“The Strong Programme” is put forward as a metaphysical theory of sociology by the Edinburgh School (SSK) to study the social causes of knowledge. Barry Barnes and David Bloor are the proponents of the School. They call their programme “the Relativist View of Knowledge” and argue against rationalism in the philosophy of science. Does their relativist account of knowledge present a serious challenge to rationalism, which has dominated 20th century philosophy of science? I attempt to answer this question by criticizing (...) the main ideas of SSK and defending rationalism theories in modern philosophy of science. (shrink)

Der Raum marks a transitional stage in Carnap’s thought, and therefore has both negative and positive implications for his further development. On the one hand, he is here largely a follower of Husserl, and a correct understanding of that background is important if one wants to understand what it is that he later rejects as “metaphysics.” On the other hand, he has already broken with Husserl in certain ways, in part following other authors. His use of Hans Driesch’s Ordnungslehre, in (...) particular, foreshadows the theme of so-called “voluntarism” which will characterize his later thought. (shrink)

Ever since the first meeting of the proponents of the emerging Logical Empiricism in 1923, there existed philosophical differences as well as personal rivalries between the groups in Berlin and Vienna, headed by Hans Reichenbach and Moritz Schlick, respectively. Early theoretical tensions between Schlick and Reichenbach were caused by Reichenbach's (neo) Kantian roots (esp. his version of the relativized a priori), who himself regarded the Vienna Circle as a sort of anti-realist "positivist school"—as he described it in his Experience and (...) Prediction (1938). One result of this divergence was Schlick's preference of Carnap over Reichenbach for a position at the University of Vienna (in 1926), and his decision not to serve as a co-editor with Reichenbach for the journal Erkenntnis that they jointly established in 1930 (which was then co-edited by Carnap and Reichenbach from 1930 to 1938). A second split rooted in different views on induction and probability, which culminated in the Hans Reichenbach's refusal to serve as an invited author on probability within the International Encyclopedia of Unified Science series ed. by Rudolf Carnap, Charles Morris and Otto Neurath from 1938 onwards. In this regard it is remarkable that also Richard von Mises, who was the second leading figure of Logical Empiricism in Turkish exile, criticized the theory of probability put forward by his former Berlin colleague. In this paper I analyse this controversial exchange, drawing on the relevant correspondence and asking whether these (meta) philosophical differences were a typical feature of the pluralism inherent in Logical Empiricism in general. (shrink)

The aim of this paper is to argue for a revised and precisified version of the infamous Verifiability Criterion for the meaningfulness of declarative sentences. The argument is based on independently plausible premises concerning probabilistic confirmation and meaning as context-change potential, it is shown to be logically valid, and its ramifications for potential applications of the criterion are being discussed. Although the paper is not historical but systematic, the criterion thus vindicated will resemble the original one(s) in some important ways. (...) At the same time, it will also be more modest insofar as meaningfulness will turn out to be relativized linguistically and probabilistically, and different choices of the linguistic and probabilistic parameters may lead to different verdicts on meaningfulness. (shrink)

I outline the theoretical framework of, and three research programs within American speculative philosophy of science during the period 1900-1931. One program applies verificationism to research in psychology, one investigates the methodology of research programs, and one analyses scientific explanation and other scientific concepts. The primary sources for my outline are works by Morris Raphael Cohen, Grace Andrus de Laguna, Theodore de Laguna, Edgar Arthur Singer Jr., Harold Robert Smart, and Marie Collins Swabey. I also use my outline to provide (...) a partial comparison of American speculative philosophy of science and 1930s logical positivism. My comparison suggests that logical positivism was a proposal for substantially narrowing down and winding back American philosophy of science and was based on positions that were already problematized in the American context. -/- . (shrink)

Carnap’s work was instrumental to the liberalization of empiricism in the 1930s that transformed the logical positivism of the Vienna Circle to what came to be known as logical empiricism. A central feature of this liberalization was the deployment of the Principle of Tolerance, originally introduced in logic, but now invoked in an epistemological context in “Testability and Meaning”. Immediately afterwards, starting with Foundations of Logic and Mathematics, Carnap embraced semantics and turned to interpretation to guide the choice of a (...) theoretical language for science. The first thesis of this paper is that recourse to an intended interpretation led to a partial retrenchment of the conventionalism implied by the Principle of Tolerance. It required that the choice of a language be based on abstraction from a context; this procedure later became a component of the process of explication that was distinctive to Carnap’s mature views. The interpretive origin of formal systems also ensured their likely syntactic consistency, an issue on which Carnap was strongly criticized by figures such as Beth and Gödel. The second thesis of this paper is that this reliance on an intended interpretation enabled constructed formal systems to be relevant to the development of empirical science. (shrink)

During the late 1930s, the failed attempt at collaboration between the Frankfurt School and the Vienna Circle culminated in Horkheimer’s 1937 paper ‘The Latest Attack on Metaphysics’. Horkheimer ([1937] 1972), relying on a caricature of positivism as espousing an uncritical myth of the given, drew far-reaching conclusions concerning positivism’s conservative prohibition of the radical questioning of appearances. Horkheimer (1940) later applied some of these criticisms to Dilthey’s conception of Verstehen, while presenting Logical Empiricism as dismissing Dilthey’s proposals nothing more than (...) poetry. By examining Neurath’s unpublished reply to Horkheimer, and drawing on Uebel’s (2019) account of Logical Empiricism’s stance towards Verstehen, this chapter will attempt to dispel Horkheimer’s caricature. I will highlight a parallel between Neurath’s attitude towards (i) claims about Verstehen in social science and (ii) Horkheimer’s proposals for the use of Vernunft by a ‘supra-scientific’ Critical Theory. Neurath argues that once Horkheimer’s objections to ‘positivism’ are reformulated in non-metaphysical terms, they point towards a genuine problem concerning science’s relation to social praxis. For Neurath, the problem can be addressed from within (rather than, as Horkheimer would have it, from above) empirically-minded investigations in the history and sociology of science. (shrink)

A. J. Ayer’s Language, Truth, and Logic had been responsible for introducing the Vienna Circle’s ideas, developed within a Germanophone framework, to an Anglophone readership. Inevitably, this migration from one context to another resulted in the alteration of some of the concepts being transmitted. Such alterations have served to facilitate a number of false impressions of Logical Empiricism from which recent scholarship still tries to recover. In this paper, I will attempt to point to the ways in which LTL has (...) helped to foster the various mistaken stereotypes about Logical Empiricism which were combined into the received view. I will begin by examining Ayer’s all too brief presentation of an Anglocentric lineage for his ideas. This lineage, as we shall see, simply omits the major 19th century Germanophone influences on the rise of analytic philosophy. The Germanophone ideas he presents are selectively introduced into an Anglophone context, and directed towards various concerns that arose within that context. I will focus on the differences between Carnap’s version of the overcoming of metaphysics, and Ayer’s reconfiguration into what he calls the elimination of metaphysics. Having discussed the above, I will very briefly outline the consequences that Ayer’s radicalisation of the Vienna Circle’s doctrines had on the subsequent Anglophone reception of Logical Empiricism. (shrink)

Dualities are a pervasive phenomenon in contemporary physics, in which two physical theories are empirically equivalent, yet prima facie make different ontological claims about the world (potentially very different claims—differing in e.g. the number and radius of dimensions of the universe). Dualities thus present a particular instantiation of the well-known notion of underdetermination of theory by evidence. Many different philosophical proposals have been made for how such putative underdetermination might be resolved—this continues to be a programme of active research.

A ‘duality’ is a formal mapping between the spaces of solutions of two empirically equivalent theories. In recent times, dualities have been found to be pervasive in string theory and quantum field theory. Naïvely interpreted, duality-related theories appear to make very different ontological claims about the world—differing in e.g. space-time structure, fundamental ontology, and mereological structure. In light of this, duality-related theories raise questions familiar from discussions of underdetermination in the philosophy of science: in the presence of dual theories, what (...) is one to say about the ontology of the world? In this paper, we undertake a comprehensive and non-technical survey of the landscape of possible ontological interpretations of duality-related theories. We provide a significantly enriched and clarified taxonomy of options—several of which are novel to the literature. (shrink)

Philosophy of biology is often said to have emerged in the last third of the twentieth century. Prior to this time, it has been alleged that the only authors who engaged philosophically with the life sciences were either logical empiricists who sought to impose the explanatory ideals of the physical sciences onto biology, or vitalists who invoked mystical agencies in an attempt to ward off the threat of physicochemical reduction. These schools paid little attention to actual biological science, and as (...) a result philosophy of biology languished in a state of futility for much of the twentieth century. The situation, we are told, only began to change in the late 1960s and early 1970s, when a new generation of researchers began to focus on problems internal to biology, leading to the consolidation of the discipline. In this paper we challenge this widely accepted narrative of the history of philosophy of biology. We do so by arguing that the most important tradition within early twentieth-century philosophy of biology was neither logical empiricism nor vitalism, but the organicist movement that flourished between the First and Second World Wars. We show that the organicist corpus is thematically and methodologically continuous with the contemporary literature in order to discredit the view that early work in the philosophy of biology was unproductive, and we emphasize the desirability of integrating the historical and contemporary conversations into a single, unified discourse. (shrink)

The aim of this paper is make a contribution to the ongoing search for an adequate concept of the a priori element in scientific knowledge. The point of departure is C.I. Lewis’s account of a pragmatic a priori put forward in his "Mind and the World Order" (1929). Recently, Hasok Chang in "Contingent Transcendental Arguments for Metaphysical Principles" (2008) reconsidered Lewis’s pragmatic a priori and proposed to conceive it as the basic ingredient of the dynamics of an embodied scientific reason. (...) The present paper intends to further elaborate Chang’s account by relating it with some conceptual tools from cognitive semantics and certain ideas that first emerged in the context of the category-theoretical foundations of mathematics. (shrink)

There is variation in how people perceive colors and other secondary qualities. The challenge of perceptual variation is to say whose perceptions are accurate. A natural and influential response is that, whenever there’s variation in two people’s perceptions, at most one of their perceptions is accurate. I will argue that this leads to an unacceptable kind of ignorance.

This paper outlines the intellectual biography of Walter Dubislav. Besides being a leading member of the Berlin Group headed by Hans Reichenbach, Dubislav played a defining role as well in the Society for Empirical/Scientific Philosophy in Berlin. A student of David Hilbert, Dubislav applied the method of axiomatic to produce original work in logic and formalist philosophy of mathematics. He also introduced the elements of a formalist philosophy of science and addressed more general problems concerning the substantiation of human knowledge. (...) What set Dubislav apart from the other logical empiricists was his expertise in the history of logic and exact philosophy which enabled him to elucidate and advance the thinking in both disciplines. In the realm of logic proper, Dubislav is best known for his pioneering work in theory of definitions. What is more, he did original work on the so called ‘quasi truth-tables’ which aided Reichenbach in developing his logic of probability. Dubislav also elaborated an influe.. (shrink)

Any discussion of the relativity of categories necessarily opens up questions of prime interest for the theory of knowledge, and it appears to me that L. von Bertalanffy's paper points to certain implications which, though they were incidental to his particular approach to the problem, might repay further elaboration.

The dramatic development of physics in the twentieth century has thrown philosophy into a crisis regarding its self-image, from which today's philosophy has still not fully recovered.1 The crisis had two consequences or complementary manifestations: First, there was a gradual retreat of philosophy from the natural sciences. Because physics turned out to be an autonomous discipline, which aims at cognition of nature apparently totally independent of any kind of philosophy, "natural philosophy" as a particular branch of philosophy seemed superfluous. Second, (...) in order to prevent its own abdication, natural philosophy mutated into a kind of meta-science, called philosophy of science, that avoids any serious .. (shrink)

Logical empiricism and pragmatism shared an empiricist orientation, a close interest in the sciences and their methods, and skepticism about propositions which cannot be empirically tested or verified. Both movements came into direct contact in the first half of the 1930s, shortly after the beginning of the so-called public phase of logical empiricism . Around 1930, Schlick and Feigl went to the United States and philosophers in the pragmatist tradition began to pay attention to the new Viennese movement. Only with (...) the rise of this mutual interest did Carnap become acquainted with pragmatism. Contrary to other logical empiricists , there are almost no traces in Carnap’s earlier philosophy of an interest for pragmatism. We will focus here on the historic episode of Carnap’s encounter with pragmatism. This will permit to clear more general claims about the relation of logical empiricism and pragmatism. We can find contradictory claims on this relation in the recent literature on the history of philosophy of science and of analytic philosophy. On the one hand the differences and conflicts between logical empiricism and pragmatism are emphasized and the progressive divergence between these two movements is pointed out.2 On the other hand the literature points out the pragmatic elements in Carnap’s philosophy which facilitated a convergence with pragmatism.3 First, we claim here that in the 1930s it is the convergence between pragmatism and logical empiricism that was prevailing and that it found its expression in Carnap’s support of a “scientific empiricism” as conceived by the pragmatist Charles Morris. The strong impetus for an internationalization of scientific philosophy in the Unity of Science movement placed the project of an alliance of different empiricist movements at the forefront. Secondly we claim that Carnap’s convergence with pragmatism is due to a liberalization of empiricism which took already place in the Vienna Circle, independently of any direct pragmatist influence. With this liberalization of empiricism the convergence with pragmatism became much easier than it would have been with an empiricism as defended in Carnap’s Aufbau. We will show in a first section that Carnap’s encounter with pragmatism was initiated by the pragmatist’s criticism of verificationism and of the empricism of the Aufbau. In a second section we will describe Carnap’s encounter with philosophers of the pragmatist tradition and his attempt to convince them that the pragmatist’s criticism did not apply any more to his new position of the early 1930s . As response some pragmatists proposed models for a convergence of logical empiricism with pragmatism.4 In a final section we will show that in Carnap’s response to the pragmatists, he supported such a convergence. (shrink)

This paper argues that challenges that are grand in scope such as "lifelong health and wellbeing", "climate action", or "food security" cannot be addressed through scientific research only. Indeed scientific research could inhibit addressing such challenges if scientific analysis constrains the multiple possible understandings of these challenges into already available scientific categories and concepts without translating between these and everyday concerns. This argument builds on work in philosophy of science and race to postulate a process through which non-scientific notions become (...) part of science. My aim is to make this process available to scrutiny: what I call founding everyday ideas in science is both culturally and epistemologically conditioned. Founding transforms a common idea into one or more scientifically relevant ones, which can be articulated into descriptively thicker and evaluatively deflated terms and enable operationalisation and measurement. The risk of founding however is that it can invisibilise or exclude from realms of scientific scrutiny interpretations that are deemed irrelevant, uninteresting or nonsensical in the domain in question-but which may remain salient for addressing grand-in-scope challenges. The paper considers concepts of "wellbeing" in development economics versus in gerontology to illustrate this process. (shrink)

Michael Beaney (ed.) The Oxford Handbook of the History of Analytic Philosophy. Oxford: Oxford University Press, 2013. 1161 pp.ISBN: 978–0–19–923884–2.

In this paper, I combine an exposition of the historical development of sociology and philosophy of science from the era of grand theories onwards, with an explication as to why the grand theories have failed. First, I trace some parallels in the history of each of the disciplines. After presenting their chronological development, I scrutinize the metatheoretical findings about the disciplines and examine the main ontological and epistemic reasons why attempts at these general theories or frameworks have not succeeded. Among (...) them are the lack of a universal methodology and of a theoretical core, together with the impossibility of achieving a common objective view. On this basis I conclude that general theories or frameworks are not achievable in principle. As it turns out, however, some contemporary social theorists and philosophers still harbor hopes that they can be successfully formulated, or at the least do not rule out such possibility. Thus, in closing, I argue that the critical points can also be applied to these latest attempts, as the call for grand theories or frameworks has never ceased and returns regularly with each new generation of social theorists and philosophers of science. (shrink)

This article makes the case for more objectivity in Machine Learning (ML) research. Any research work that claims to hold benefits has to be scrutinized based on many parameters, such as the methodology employed, ethical considerations and its theoretical or technical contribution. We approach this discussion from a Naturalist philosophical outlook. Although every analysis may be subjective, it is important for the research community to keep vetting the research for continuous growth and to produce even better work. We suggest standardizing (...) some of the steps in ML research in an objective way and being aware of various biases threatening objectivity. The ideal of objectivity keeps research rational since objectivity requires beliefs to be based on facts. We discuss some of the current challenges, the role of objectivity in the two elements (product and process) that are up for consideration in ML and make recommendations to support the research community. (shrink)

There is a line of thought, neglected in recent philosophy, according to which a priori knowable truths such as those of logic and mathematics have their special epistemic status in virtue of a certain tight connection between their meaning and their truth. Historical associations notwithstanding, this view does not mandate any kind of problematic deflationism about meaning, modality or essence. On the contrary, we should be upfront about it being a highly debatable metaphysical idea, while nonetheless insisting that it be (...) given due consideration. From this standpoint, I suggest that the Finean distinction between essence and modality allows us to refine the view. While liberal about meaning, modality and essence, the view is not without bite: it is reasonable to suppose that it is able to ward off philosophical confusions stemming from the undue assimilation of a priori to empirical knowledge. (shrink)

Within analytic philosophy, induction has been seen as a problem concerning inferences that have been analysed as relations between sentences. In this article, we argue that induction does not primarily concern relations between sentences, but between properties and categories. We outline a new approach to induction that is based on two theses. The first thesis is epistemological. We submit that there is not only knowledge-how and knowledge-that, but also knowledge-what. Knowledge-what concerns relations between properties and categories and we argue that (...) it cannot be reduced to knowledge-that. We support the partition of knowledge by mapping it onto the long-term memory systems: procedural, semantic and episodic memory. The second thesis is that the role of inductive reasoning is to generate knowledge-what. We use conceptual spaces to model knowledge-what and the relations between properties and categories involved in induction. (shrink)

Within analytic philosophy, induction has been seen as a problem concerning inferences that have been analysed as relations between sentences. In this article, we argue that induction does not primarily concern relations between sentences, but between properties and categories. We outline a new approach to induction that is based on two theses. The first thesis is epistemological. We submit that there is not only knowledge-how and knowledge-that, but also knowledge-what. Knowledge-what concerns relations between properties and categories and we argue that (...) it cannot be reduced to knowledge-that. We support the partition of knowledge by mapping it onto the long-term memory systems: procedural, semantic and episodic memory. The second thesis is that the role of inductive reasoning is to generate knowledge-what. We use conceptual spaces to model knowledge-what and the relations between properties and categories involved in induction. (shrink)

Philosophers of science diverge on the question what drives the growth of scientific knowledge. Most of the twentieth century was dominated by the notion that theories propel that growth whereas experiments play secondary roles of operating within the theoretical framework or testing theoretical predictions. New experimentalism, a school of thought pioneered by Ian Hacking in the early 1980s, challenged this view by arguing that theory-free exploratory experimentation may in many cases effectively probe nature and potentially spawn higher evidence-based theories. Because (...) theories are often powerless to envisage workings of complex biological systems, theory-independent experimentation is common in the life sciences. Some such experiments are triggered by compelling observation, others are prompted by innovative techniques or instruments, whereas different investigations query big data to identify regularities and underlying organizing principles. A distinct fourth type of experiments is motivated by a major question. Here I describe two question-guided experimental discoveries in biochemistry: the cyclic adenosine monophosphate mediator of hormone action and the ubiquitin-mediated system of protein degradation. Lacking underlying theories, antecedent data bases, or new techniques, the sole guides of the two discoveries were respective substantial questions. Both research projects were similarly instigated by theory-free exploratory experimentation and continued in alternating phases of results-based interim working hypotheses, their examination by experiment, provisional hypotheses again, and so on. These two cases designate theory-free, question-guided, stepwise biochemical investigations as a distinct subtype of the new experimentalism mode of scientific enquiry. (shrink)

Idealism is often associated with the kind of metaphysical system building which was successfully disposed of by logical positivism. As Hume's fork was intended to deliver a serious blow to Leibnizian metaphysics so logical positivism invoked the verificationist principle against the reawakening of metaphysics, in the tradition of German and British idealism. In the light of this one might reasonably wonder what Carnap's pragmatism could possibly have in common with Collingwood's idealism. After all, Carnap is often seen as a champion (...) of the logical positivist's critique of metaphysics, whilst Collingwood is renowned for his defence of the possibility of metaphysics against the attack to which Ayer subjected it. The answer is that they have more in common than one might suspect and that, once the relevant qualifications are made, there is as much convergence as there is contestation between Carnapian pragmatism and Collingwoodian idealism. (shrink)

In recent years, a revisionist process focused on logical positivism can be observed, particularly regarding Carnap’s work. In this paper, I argue against the interpretation that Kuhn’s The Structure of Scientific Revolutions having been published in the International Encyclopedia of Unified Science, co-edited by Carnap, is evidence of the revisionist idea that Carnap “would have found Structure philosophically congenial”. I claim that Kuhn’s book, from Carnap’s point of view, is not in philosophy of science but rather in history of science (...) (in the context of a sharp discovery–justification distinction). It could also explain the fact that, despite his sympathetic letters to Kuhn as editor, Carnap never refers to Kuhn’s book in his work in philosophy of science. (shrink)

I resolve several pressing and recalcitrant problems in contemporary philosophy of science using resources from John Dewey's philosophy of science. I begin by looking at Dewey's epistemological and logical writings in their historical context, in order to understand better how Dewey's philosophy disappeared from the limelight, and I provide a reconstruction of his views. Then, I use that reconstruction to address problems of evidence, the social dimensions of science, and pluralism. Generally, mainstream philosophers of science with an interest in Dewey (...) pay little attention to the body of scholarship on Dewey and tend to misinterpret or miss important features of his work, while Dewey scholars generally do not connect his work to the nuanced problems of the contemporary scene (with some notable exceptions). My dissertation helps to fill this important gap and correct common interpretive mistakes by reconstructing and clarifying Dewey's philosophy of science and using it to resolve several contemporary problems. Though his is the road less traveled, Dewey's views provide a good starting place for addressing current concerns. He worked towards a model of science that is both fully naturalistic and fundamentally oriented towards human practice, demands that have been strongly argued for but poorly assimilated by most mainstream philosophers of science. He treats scientific practice, and human thinking generally, as not only embodied but also socially and technologically embedded, and thus can be used to open up a dialogue with much of the social studies of science. He has an anti- foundationalist but structured epistemology, and he offers a way to navigate the narrow paths between an immodest and simplistic realism and the pessimistic extremes of anti-realism and social constructivism, a pursuit of interest to many major philosophers of science at present. Philosophy of science took a different path in the twentieth century, beginning with the "received view'' of logical positivism that left many of the nuances of the original movement by the wayside. No aspect of that starting point has avoided disrepute in recent decades. I show that Dewey avoided the wrong turns of mid- century philosophy of science which are now blocking the way forward. (shrink)

This new volume on logic follows a recognizable format that deals in turn with the topics of mathematical logic, moving from concepts, via definitions and inferences, to theories and axioms. However, this fresh work offers a key innovation in its ‘pyramidal’ graph system for the logical formalization of all these items. The author has developed this new methodology on the basis of original research, traditional logical instruments such as Porphyrian trees, and modern concepts of classification, in which pyramids are the (...) central organizing concept. The pyramidal schema enables both the content of concepts and the relations between the concept positions in the pyramid to be read off from the graph. Logical connectors are analyzed in terms of the direction in which they connect within the pyramid. Additionally, the author shows that logical connectors are of fundamentally different types: only one sort generates propositions with truth values, while the other yields conceptual expressions or complex concepts. On this basis, strong arguments are developed against adopting the non-discriminating connector definitions implicit in Wittgensteinian truth-value tables. Special consideration is given to mathematical connectors so as to illuminate the formation of concepts in the natural sciences. To show what the pyramidal method can contribute to science, a pyramid of the number concepts prevalent in mathematics is constructed. The book also counters the logical dogma of ‘false’ contradictory propositions and sheds new light on the logical characteristics of probable propositions, as well as on syllogistic and other inferences. (shrink)

Gottfried Gabriel is interviewed by Todor Polimenov about the relationship between analytic and continental philosophy.

This dissertation consists of three parts. Part I is a defense of an artificial language methodology in philosophy and a historical and systematic defense of the logical empiricists' application of an artificial language methodology to scientific theories. These defenses provide a justification for the presumptions of a host of criteria of empirical significance, which I analyze, compare, and develop in part II. On the basis of this analysis, in part III I use a variety of criteria to evaluate the scientific (...) status of intelligent design, and further discuss confirmation, reduction, and concept formation. (shrink)

Arguing that our attachment to Aristotelian modes of discourse makes a revision of their conceptual foundations long overdue, the author proposes the consideration of unacknowledged factors that play a central role in argument itself. These are in particular the subjective imprint and the dynamics of argumentation. Their inclusion in a four-dimensional framework and the focus on thesis validity allow for a more realistic view of our discourse practice. Exhaustive analyses of fascinating historical and contemporary arguments are provided. These range from (...) Columbus’s advocacy of the Western Passage to India, over the trial of King Louis XVI during the French Revolution, to today’s highly charged controversies surrounding euthanasia and embryo research. Excavating foundational issues such as the purpose of argument itself and the contested role of argument as a generator of knowledge, the book culminates in a discussion of the relationship between rationality and reasonableness and criticizes the restrictions of ‘rational’ argument relying on fixed logical, economic or cultural criteria that in reality are mutable. Here, a true, open argument requires the infusion of Paul Lorenzen’s principle of ‘transsubjectivity’, which recognizes but transcends the partiality of the individual and which can be seen in the pragmatic and expanding consensus that humanity can control itself to safeguard the future of a fragile, damaged world. (shrink)

The first part of this book - consisting of chapters 2, 3 and 4 - is a philosophical exploration of the characteristics of an economics that intends to be relevant for the problem of sustainability. In chapter 2, 1 will analyse economic and political theories as conceptual constructs referring to the economic and political sphere respectively. I will argue that such conceptual constructs inevitably are value-laden and that, hence, different conceptual constructs of the same sphere can exist. I will argue, (...) moreover, that and why it is important to distinguish between the economic and the political sphere. I will derive the latter arguments from a confrontation between Buchanan's and Arendt's political theory.In chapter 3, 1 will discuss an economy as consisting of two dimensions, a symbolic or institutional one and an ecological one. Such interpretation will allow us to understand the ecological performance of an economy as the counterpart of its institutional organisation. I will further argue that, in order to get insights into the internal relationships between an economy and its ecological performance, we need insights into the institutional whole of an economy. And I will elaborate on what I mean by "an institutional whole". I will suggest that it is a matter of conceptually analysing different types of economic institutions and different hierarchies of institutions. Chapter 3 will thus offer us some substantive norms for an economics that aims at contributing successfully to the political objective of "sustainability".In chapter 4, 1 will derive four norms for the nature, rather than the content, of a politically successful economics. I will suggest that a politically successful economics should, to start with, be objective in the sense that it should aim at intersubjective consensus among economists. Objectivity as intersubjective consensus does, however, not imply neutrality. I will suggest, further, that economics should provide economic policy with insights, rather than instruments. This means that economics should aim at description and explanation, not at prescription and prediction. I will assert, finally, that economics should be rather impartial than partial. It should explain economic sources of political inequality and contribute to political freedom. Both Arendt's interpretation of politics as a deliberative democracy and Weber's and Neurath's philosophical reflections on the nature of the social sciences will function as the breeding ground for these norms.In the second part of this book, i.e., chapters 5, 6, 7 and 8, 1 will confront the norms developed concerning both the content and the nature of an ecologically successful economics with the writings of David Pearce and Daniel Bromley. Chapters 5 and 7 are a substantive reconstruction of Pearce's and Bromley's theoretical work respectively, Chapters 6 and 8 are an analysis of the nature of their economics. Chapters 5 and 7 will make clear to what extent their writings comply with the substantive norm 1 propose in chapter 3. Chapters 6 and 8 will illuminate to what extent their writings meet the four norms suggested , in chapter 4, for the nature of an ecologically successful economics.Part 1 and 11 will be closed by chapter 9, in which 1 will give an overview of the main conclusions of this research project. (shrink)

One of the key events in the relations between the Central European philosophers and those of the Nordic countries was the Second International Congress for the ...