The traditional practice of establishing morphological types and investigating morphological organization has found new support from evolutionary developmental biology (evo-devo), especially with respect to the notion of body plans. Despite recurring claims that typology is at odds with evolutionary thinking, evo-devo offers mechanistic explanations of the evolutionary origin, transformation, and evolvability of morphological organization. In parallel, philosophers have developed non-essentialist conceptions of natural kinds that permit kinds to exhibit variation and undergo change. This not only facilitates a construal of species (...) and higher taxa as natural kinds, but also broadens our perspective on the diversity of kinds found in biology. There are many different natural kinds relevant to the investigative and explanatory aims of evo-devo, including homologues and developmental modules. (shrink)

According to a particular interpretation of quantum mechanics, the causal role of human consciousness in the measuring process is called upon to solve a foundational problem called the “measurement problem.” Traditionally, this interpretation is tied up with the metaphysics of substance dualism. As such, this interpretation of quantum mechanics inherits the dualist’s mind-body problem. Our working hypothesis is that a process-based approach to the consciousness causes collapse interpretation (CCCI) ---leaning on Whitehead’s solution to the mind-body problem--- offers a better metaphysical (...) understanding of consciousness and its role in interpreting quantum mechanics. This article is the kickoff for such a research program in the metaphysics of science. (shrink)

Steven French proposes a vindication of “scientifically disinterested” metaphysics that leaves little room to its original ambitions. He claims that as a discipline that looks to find out truths about the world, it is untenable; and that rather, its vindication lies in its use as a “toolbox” of concepts for a philosophical discipline that does have a claim at getting us closer to truth—the philosophy of science, and more specifically of physics. I respond to both his main claims. The first (...) claim, I argue, neglects what I call “archaeological” metaphysics, which tries to impose some order on phenomena by “digging deeper” from the less to the more fundamental, or from the less to the more abstract questions. The second claim imposes a hierarchical relation between metaphysics and philosophy of science which should, I argue, be replaced with a more egalitarian picture of philosophy. (shrink)

Metaphilosophy, Volume 53, Issue 2-3, Page 202-220, April 2022.

This paper aims to be a contribution to the recent discussion on the science-metaphysics relationship. After drawing a distinction between two aspects of the relationship, it defends the theoretical importance of the proposed distinction and argues for the interconnectedness of the aspects in question. The paper then focuses on one of those aspects: that is, the methodological strategy of some metaphysicians to appeal to scientific findings and practice in the course of discussing various pure metaphysical problems. It discusses the question (...) about the scope of science-informed metaphysics and its relation to the issue concerning the existence of an autonomous metaphysical possibility. Finally, the paper explores the reasons metaphysicians have for involving science in metaphysical discussions. (shrink)

According to naturalized metaphysics, metaphysics should be informed by our current best science and not rely on a priori reasoning. Consequently, naturalized metaphysics tends to dismiss metaphysicians’ attempts to quarrel with science. This paper argues that naturalized metaphysics should instead welcome such conflicts between metaphysics and science. Naturalized metaphysics is not eliminative of metaphysics. So, if such conflicts are driven by the immediate absence in science of an answer to a metaphysical question, then the conflict should not be dismissed, but (...) instead be received as an occasion to do naturalized metaphysics. That conflicts between metaphysics and science might be beneficial for naturalized metaphysics is exemplified by the case of non-spatial theories of quantum gravity. These theories are criticized by metaphysicians who, often following David Lewis, argue that spatial distance is an indispensable fundamental element in any coherent metaphysics due to its role as the world-making relation. The resulting conflict, however, is found to be well-motivated since the non-spatial theories of quantum gravity offer no alternative world-making relation to spatial distance. Rather than dismissing this conflict, naturalized metaphysics should therefore receive the Lewisians’ resistance as a call to search for one. How this plays out as a negotiation between the scientific theory and the metaphysical question is exemplified in the last part of the paper where entanglement is proposed as an alternative world-making relation in loop quantum gravity. (shrink)

Among scientific realists and anti-realists, there is a well-known, perennial dispute about the reality and knowability of unobservable objects. This dispute is also present among structural realists, who all agree that science gives us genuine knowledge of structure at the unobservable level (however that structure may be understood). Ontic structural realists reduce or eliminate the ontological role of objects, while epistemic structural realists argue that objects do or might exist but are unknowable. In part because ontic structural realism has some (...) evidence from quantum mechanics and the consequent underdetermination of the metaphysics of objects in its favor, the majority of contemporary structural realists adopt that view. In contrast, I argue that epistemic structural realism is a highly compelling view, particularly in the form that remains agnostic about unobservable objects. This view can remain consistent with the empirical data from quantum mechanics, can give a satisfactory account of the metaphysics of structure, and can distinguish itself from other extant versions of realism. I provide two arguments in favor of agnosticism about objects, the first of which argues that suspending belief is consistent with the impetus of naturalized metaphysics, and the second of which argues that agnosticism about objects is a rational response to reflection on the limits and aims of science. Thus, I show that agnostic epistemic structural realism is a defensible and compelling view in the philosophy of science that demands more attention in the literature. (shrink)

Metaphysics seeks an account of fundamental reality as it is independent of any observer or point of view. As such, one problem it faces is that any such account is necessarily created by some observer from some point of view. Does this mean that metaphysics is thereby inherently impossible? Or inherently incomplete? I argue that it is possible and it can aim at completeness, but it must acknowledge the contributions made by the human perspective on reality, human cognition, and features (...) of the conceptual and linguistic representations in which it is couched. The idea that we can discover metaphysical insights by investigating concepts and language has had a remarkably tenacious grip on the field of metaphysics. I offer a diagnosis of how this grip took hold and an argument that it should be loosened. I also propose a means of pursuing metaphysical investigation that does not rely on an enquiry into language and that can yield fruitful results. (shrink)

This is a short discussion of Janko Nešić’s [2022. “Towards a Neutral-Structuralist Theory of Consciousness and Selfhood.” International Studies in the Philosophy of Science, 1–17], which conveys a critical review of Beni’s Structural Realist theory of the Self (SRS). Nešić’s critique indicates that there is an incongruity between the structuralist tendency of SRS and its commitment to panpsychism. He argues that Beni can use the notion of internal information to develop a more congenial account of consciousness than panpsychism. In this (...) paper, I defend the panpsychist component of Beni’s theory and explain why I think it’s preferable to Nešić’s proposal. (shrink)

‘Shallow’ and ‘deep’ versions of scientific realism may be distinguished as follows: the shallow realist is satisfied with belief in the existence of the posits of our best scientific theories; by contrast, deep realists claim that realism can be legitimate only if such entities are described in metaphysical terms. We argue that this methodological discussion can be fruitfully applied in Everettian quantum mechanics, specifically on the debate concerning the existence of worlds and the recent dispute between Everettian actualism and quantum (...) modal realism. After presenting what is involved in such dispute, we point to a dilemma for realists: either we don’t have the available metaphysical tools to answer the deep realist’s demands, and realism is not justified in this case, or such demands of metaphysical dressing are not mandatory for scientific realism, and deep versions of realism are not really required. (shrink)

This paper presents and critically discusses the “logos approach to quantum mechanics” from the point of view of the current debates concerning the relation between metaphysics and science. Due to its alleged direct connection with quantum formalism, the logos approach presents itself as a better alternative for understanding quantum mechanics than other available views. However, we present metaphysical and methodological difficulties that seem to clearly point to a different conclusion: the logos approach is on an epistemic equal footing among alternative (...) realist approaches to quantum mechanics. (shrink)

It is sometimes argued that, given its detachment from our current most successful science, analytic metaphysics has no epistemic value because it contributes nothing to our knowledge of reality. Relatedly, it is also argued that metaphysics properly constrained by science can avoid that problem. In this paper we argue, however, that given the current understanding of the relation between science and metaphysics, metaphysics allegedly constrained by science suffers the same fate as its unconstrained sister; that is, what is currently thought (...) of as scientifically respectful metaphysics may end up also being without epistemic value. The core of our claim is that although much emphasis is put on the supposed difference between unconstrained analytic metaphysics, in opposition to scientifically constrained metaphysics, it is largely forgotten that no clear constraining relation of metaphysics by science is yet available. (shrink)

In this review, I specify the metametaphysical background against which Alastair Wilson’s “_The Nature of Contingency_” (Oxford University Press, 2020) should be properly understood. Metaphysics, as a philosophical discipline, is standing on thin ice. The caricature of the situation is polarized, and is often presented as follows: metaphysics is either entirely extracted from science or it is entirely independent of science. There is a recent trend that focuses on the middle ground between these extremes, searching the philosophical literature for metaphysical (...) theories that can fill the gap, i.e., leaving metaphysics as a free discipline to produce spoils for the eventual needs of philosophers of science. We can appreciate it better with the following distinction between the tasks of ontology and metaphysics, as complementary disciplines. If, on the one hand, we understand ontology as dealing with what exists, we can somehow extract the entities that are existentially postulated by scientific theories. Metaphysics, on the other hand, would be located as an extra layer, in charge of investigating questions about the nature of the entities obtained in this “naturalized ontology”. As a tailor, Wilson adjusts a metaphysical theory in order to perfectly dress the physical and ontological nuances of Everettian quantum mechanics, thus creating a metaphysical theory that gives us intelligibility, with the concept of modality, in two areas: in quantum mechanics, and analytic metaphysics. (shrink)

ABSTRACT Traditionally, being a realist about something means believing in the independent existence of that something. In this line of thought, a scientific realist is someone who believes in the objective existence of the entities postulated by our best scientific theories. In metaphysical terms, what does that mean? In ontological terms, i.e., in terms of what exists, scientific realism can be understood as involving the adoption of a scientifically informed ontology. But according to some philosophers, a realistic attitude must go (...) beyond ontology. The way in which this requirement has been understood involves providing a metaphysics for the entities postulated by science, that is, answering questions about the nature of what ontology admits to exist. We discuss how two fashionable approaches face the challenge of providing a metaphysics for science: a form of naturalism and the Viking/Toolbox approach. Finally, we present a third way, which adopts the best of both approaches: the meta-Popperian method, which focuses on discarding the wrong alternatives, or better saying, the metaphysical profiles incompatible with certain theories. We present the meta-Popperian method, a metametaphysical method capable of objectively assessing which metaphysical profiles are incompatible with certain scientific theories. For this, we will use quantum mechanics as a case study, presenting some previously obtained results. As our focus is on methodological questions about the relationship between metaphysics and science; with this method, we can see how science can be used to avoid error in metaphysical issues. In our opinion, this would be a way to develop a productive relationship between science and metaphysics. (shrink)

Scientific realism is typically associated with metaphysics. One current incarnation of such an association concerns the requirement of a metaphysical characterization of the entities one is being a realist about. This is sometimes called “Chakravartty’s Challenge”, and codifies the claim that without a metaphysical characterization, one does not have a clear picture of the realistic commitments one is engaged with. The required connection between metaphysics and science naturally raises the question of whether such a demand is appropriately fulfilled, and how (...) metaphysics engages with science in order to produce what is called “scientific metaphysics”. Here, we map some of the options available in the literature, generating a conceptual spectrum according to how each view approximates science and metaphysics. This is done with the purpose of enlightening the current debate on the possibility of epistemic warrant that science could grant to such a metaphysics, and how different positions differently address the thorny issue concerning such a warrant. (shrink)