It has often been argued that Humean accounts of natural law cannot account for the role played by laws in scientific explanations. Loewer (Philosophical Studies 2012) has offered a new reply to this argument on behalf of Humean accounts—a reply that distinguishes between grounding (which Loewer portrays as underwriting a kind of metaphysical explanation) and scientific explanation. I will argue that Loewer’s reply fails because it cannot accommodate the relation between metaphysical and scientific explanation. This relation also resolves a puzzle (...) about scientific explanation that Hempel and Oppenheim (Philosophy of Science 15:135–75, 1948) encountered. (shrink)

This chapter will review selected aspects of the terrain of discussions about probabilities in statistical mechanics (with no pretensions to exhaustiveness, though the major issues will be touched upon), and will argue for a number of claims. None of the claims to be defended is entirely original, but all deserve emphasis. The first, and least controversial, is that probabilistic notions are needed to make sense of statistical mechanics. The reason for this is the same reason that convinced Maxwell, Gibbs, and (...) Boltzmann that probabilities would be needed, namely, that the second law of thermodynamics, which in its original formulation says that certain processes are impossible, must, on the kinetic theory, be replaced by a weaker formulation according to which what the original version deems impossible is merely improbable. Second is that we ought not take the standard measures invoked in equilibrium statistical mechanics as giving, in any sense, the correct probabilities about microstates of the system. We can settle for a much weaker claim: that the probabilities for outcomes of experiments yielded by the standard distributions are effectively the same as those yielded by any distribution that we should take as a representing probabilities over microstates. Lastly, (and most controversially): in asking about the status of probabilities in statistical mechanics, the familiar dichotomy between epistemic probabilities (credences, or degrees of belief) and ontic (physical) probabilities is insufficient; the concept of probability that is best suited to the needs of statistical mechanics is one that combines epistemic and physical considerations. (shrink)

Quantum mechanics is a fundamentally probabilistic theory (at least so far as the empirical predictions are concerned). It follows that, if one wants to properly understand quantum mechanics, it is essential to clearly understand the meaning of probability statements. The interpretation of probability has excited nearly as much philosophical controversy as the interpretation of quantum mechanics. 20th century physicists have mostly adopted a frequentist conception. In this paper it is argued that we ought, instead, to adopt a logical or Bayesian (...) conception. The paper includes a comparison of the orthodox and Bayesian theories of statistical inference. It concludes with a few remarks concerning the implications for the concept of physical reality. (shrink)

The goal of this paper is to provide a detailed reading of John Venn's Logic of Chance as a work of logic or, more specifically, as a specific portion of the general system of so-called ‘material’ logic developed in his Principles of Empirical or Inductive Logic and to discuss it against the background of his Boolean-inspired views on the connection between logic and mathematics. It is by means of this situating of Venn 1866 [The Logic of Chance. An Essay on (...) the Foundations and Province of the Theory of Probability. With Especial Reference to Its Application to Moral and Social Science, London: Macmillan] within the entirety of his oeuvre that it becomes both possible to revisit and necessary to re-articulate its place in the history of the frequency interpretation of probability. For it is clear that if Venn's approach to logic not only allowed him to establish its foundations on the basis of a process of idealization and define it as consisting of so-called hypothetical infinite series, bu.. (shrink)

The view that chances are relative frequencies of occurrence within actual, finite reference classes has long been written off. I argue that it ought to be reconsidered. Focusing on non-deterministic chance, I defend a version of finite frequentism in which reference classmates are required to have qualitatively identical pasts. While my analysis can evade or resist several standard objections, it has a counterintuitive consequence: non-trivial chances entail the existence of past light cones that are perfect intrinsic duplicates. In mitigation, I (...) argue that our scientific knowledge is consistent with the hypothesis that there are many such duplicates in the actual world. Moreover, my analysis has some striking advantages: it is simple, it is metaphysically undemanding, and it makes possible a satisfying explanation of the chance–credence connection. 1 Introduction2 Target3 Sketch and Skirmish4 Articulation5 Standard Worries5.1 Frequency tolerance5.2 Leibniz’s dictum5.3 Single case chance5.4 Missing values5.5 Explanation5.6 Counterfactual chances6 Chance and Credence6.1 An indefeasible indifference intuition6.2 Articulating the credence principle6.3 Appraising the credence principle7 Confirmation8 Laws9 Summing Up. (shrink)

Suppose we wish to provide a naturalistic account of intentionality. Like several other philosophers, we focus on the intentionality of belief, hoping that we may later supplement our account to accommodate other intentional states like desires and fears. Now suppose that we also take partial beliefs or credences seriously. In cashing out our favoured theory of intentionality, we may for the sake of simplicity talk as if belief is merely binary or all-or-nothing. But we should be able to supplement or (...) modify our account to accommodate credences. I shall argue, however, that it is difficult to do so with respect to certain causal or teleological theories of intentionality-in particular, those advanced by the likes of Stalnaker (Inquiry, 1984) and Millikan (J Philos 86:281–297, 1989). I shall first show that such theories are tailor-made to account for the intentionality of binary beliefs. Then I shall argue that it is hard to extend or supplement such theories to accommodate credences. Finally, I shall offer some natural ways of modifying the theories that involve an appeal to objective probabilities. But unfortunately, such modifications face problems. (shrink)

We argue for an account of chemical reactivities as chancy propensities, in accordance with the ‘complex nexus of chance’ defended by one of us in the past. Reactivities are typically quantified as proportions, and an expression such as “A + B → C” does not entail that under the right conditions some given amounts of A and B react to give the mass of C that theoretically corresponds to the stoichiometry of the reaction. Instead, what is produced is a fraction (...) α < 1 of this theoretical amount, and the corresponding percentage is usually known as the yield, which expresses the relative preponderance of its reaction. This is then routinely tested in a laboratory against the observed actual yields for the different reactions. Thus, on our account, reactivities ambiguously refer to three quantities at once. They first refer to the underlying propensities effectively acting in the reaction mechanisms, which in ‘chemical chemistry’ (Schummer in Hyle 4:129–162, 1998) are commonly represented by means of Lewis structures. Besides, reactivities represent the probabilities that these propensities give rise to, for any amount of the reactants to combine as prescribed. This last notion is hence best understood as a single case chance and corresponds to a theoretical stoichiometric yield. Finally, reactivities represent the actual yields observed in experimental runs, which account for and provide the requisite evidence for/against both the mechanisms and single case chances ascribed. (shrink)

I analyse critically what I regard as the most accomplished empiricist account of propensities, namely the long run propensity theory developed by Donald Gillies . Empiricist accounts are distinguished by their commitment to the ‘identity thesis’: the identification of propensities and objective probabilities. These theories are intended, in the tradition of Karl Popper’s influential proposal, to provide an interpretation of probability that renders probability statements directly testable by experiment. I argue that the commitment to the identity thesis leaves empiricist theories, (...) including Gillies’ version, vulnerable to a variant of what is known as Humphreys’ paradox. I suggest that the tension may be resolved only by abandoning the identity thesis, and by adopting instead an understanding of propensities as explanatory properties of chancy objects. (shrink)

It has recently been argued that indeterminacy and indeterminism make most ordinary counterfactuals false. I argue that a plausible way to avoid such counterfactual skepticism is to postulate the existence of primitive modal facts that serve as truth-makers for counterfactual claims. Moreover, I defend a new theory of ‘might’ counterfactuals, and develop assertability and knowledge criteria to suit such unobservable ‘counterfacts’.

Stanford’s argument against scientific realism focuses on theories, just as many earlier arguments from inconceivability have. However, there are possible arguments against scientific realism involving unconceived (or inconceivable) entities of different types: observations, models, predictions, explanations, methods, instruments, experiments, and values. This paper charts such arguments. In combination, they present the strongest challenge yet to scientific realism.

A proposal for an objective interpretation of probability is introduced and discussed: probabilities as deriving from ranges in suitably structured initial-state spaces. Roughly, the probability of an event on a chance trial is the proportion of initial states that lead to the event in question within the space of all possible initial states associated with this type of experiment, provided that the proportion is approximately the same in any not too small subregion of the space. This I would like to (...) call the “natural-range conception” of probability. Providing a substantial alternative to frequency or propensity accounts of probability in a deterministic setting, it is closely related to the so-called “method of arbitrary functions”. It is explicated, confronted with certain problems, and some ideas how these might be overcome are sketched and discussed. (shrink)

In ‘A Non-Pragmatic Vindication of Probabilism’, Jim Joyce attempts to ‘depragmatize’ de Finetti’s prevision argument for the claim that our partial beliefs ought to satisfy the axioms of probability calculus. In this paper, I adapt Joyce’s argument to give a non-pragmatic vindication of various versions of David Lewis’ Principal Principle, such as the version based on Isaac Levi's account of admissibility, Michael Thau and Ned Hall's New Principle, and Jenann Ismael's Generalized Principal Principle. Joyce enumerates properties that must be had (...) by any measure of the distance from a set of partial beliefs to the set of truth values; he shows that, on any such measure, and for any set of partial beliefs that violates the probability axioms, there is a set that satisfies those axioms that is closer to every possible set of truth values. I replace truth values by objective chances in his argument; I show that for any set of partial beliefs that violates the probability axioms or a version of the Principal Principle, there is a set that satisfies them that is closer to every possible set of objective chances. (shrink)

I argue that there are such things as nomological probabilities—probabilities that play a certain explanatory role with respect to stable, long-run relative frequencies. Indeed, I argue, we should be willing to accept nomological probabilities even if they turn out to be metaphysically weird or even wholly sui generis entities. I then give an example of one way in which this argument should shape future work on the metaphysics of chance by describing a challenge to a common group of analyses of (...) objective probability—Humean analyses— understood as analyses of nomological probability. (shrink)

I contrast two approaches to the interpretation of generics such as ‘ravens are black:’ majority-based views, on which they are about what is the case most of the time, and inquiry-based views, on which they are about a feature we focus on in inquiry. I argue that majority-based views face far more systematic counterexamples than has previously been supposed. They cannot account for generics about kinds with multiple characteristic properties, such as ‘elephants live in Africa and Asia.’ I then go (...) on to sketch an inquiry-based view. (shrink)

A common objection to Humeanism about natural laws is that, given Humeanism, laws cannot help explain their instances, since, given the best Humean account of laws, facts about laws are explained by facts about their instances rather than vice versa. After rejecting a recent influential reply to this objection that appeals to the distinction between scientific and metaphysical explanation, I will argue that the objection fails by failing to distinguish between two types of facts, only one of which Humeans should (...) regard as laws. I will then conclude by rebutting a variant of this objection that appeals to a principle of metaphysical explanation recently put forward by Kit Fine. (shrink)

We argue that probability mistakes indicate that at least some of us often do not adequately possess the concept of probability (and its cognates) and that the digital dissemination of such misinfo...

David Lewis'sPrincipal Principle states that our credence in a single case follows from the general probability of all such cases. Against this stands the Challenge Argument – to show that the inference is justified. Recent law-to-chance, Bayesian, and propensity theories of probability take up the challenge – but, I argue, fall short. Rather, we should understand propensity via Aristotle's analysis of spontaneity and probabilistic reasoning via theAnti-PPand the practice ofbundling one offs, where forced bad-odds one offsilluminate how extensive a role (...) luck plays in our lives. (shrink)

Philosophers now seem to agree that frequentism is an untenable strategy to explain the meaning of probabilities. Nevertheless, I want to revive frequentism, and I will do so by grounding probabilities on typicality in the same way as the thermodynamic arrow of time can be grounded on typicality within statistical mechanics. This account, which I will call typicality frequentism, will evade the major criticisms raised against previous forms of frequentism. In this theory, probabilities arise within a physical theory from statistical (...) behavior of almost all initial conditions. The main advantage of typicality frequentism is that it shows which kinds of probabilities (that also have empirical relevance) can be derived from physics. Although one cannot recover all probability talk in this account, this is rather a virtue than a vice, because it shows which types of probabilities can in fact arise from physics and which types need to be explained in different ways, thereby opening the path for a pluralistic account of probabilities. (shrink)

Our beliefs can have, or fail to have, a significant epistemic virtue: they can be true. What about our partial beliefs – that is, credences or subjective probabilities? Is there an epistemic virtue that credences can have or fail to have, whose nature or role with respect to credences is analogous to the role that truth has with respect to full beliefs? Van Fraassen argued in the 1980s that there is indeed such an analog virtue, and he claimed that it (...) is calibration: our credences should match, or be in tune with, some appropriately chosen frequencies of events. For example, if your credence in the proposition ‘It will rain today’ is 0.3 for any day that starts out like today did, and in fact it does rain on approximately 30% of such days, then your credence level is well‐calibrated, and is vindicated by the actual frequency of rain.In an unpublished paper Alan Hájek rejects this calibrationist answer, and proposes instead that having credences in agreement with the relevant objective chances is what it is to have vindicated credences, in the relevant sense analogous to truth for full beliefs. Although there are problems that afflict both van Fraassen's and Hájek's proposals, I will argue that Hájek and the calibrationist are both largely right – although the calibrationist answer is at bottom more right. In section I will propose an account of being in tune with the world that divides types of propositions into a few different classes; for one of those classes, Hájek's answer is exactly right, while for the others the calibrationist account gives the right answer. (shrink)

The reference class problem arises when we want to assign a probability to a proposition (or sentence, or event) X, which may be classified in various ways, yet its probability can change depending on how it is classified. The problem is usually regarded as one specifically for the frequentist interpretation of probability and is often considered fatal to it. I argue that versions of the classical, logical, propensity and subjectivist interpretations also fall prey to their own variants of the reference (...) class problem. Other versions of these interpretations apparently evade the problem. But I contend that they are all “no-theory” theories of probability - accounts that leave quite obscure why probability should function as a guide to life, a suitable basis for rational inference and action. The reference class problem besets those theories that are genuinely informative and that plausibly constrain our inductive reasonings and decisions. I distinguish a “metaphysical” and an “epistemological” reference class problem. I submit that we can dissolve the former problem by recognizing that probability is fundamentally a two-place notion: conditional probability is the proper primitive of probability theory. However, I concede that the epistemological problem remains. (shrink)

What explains the outcomes of chance processes? We claim that their setups do. Chances, we think, mediate these explanations of outcome by setup but do not feature in them. Facts about chances do feature in explanations of a different kind: higher-order explanations, which explain how and why setups explain their outcomes. In this paper, we elucidate this 'mediator view' of chancy explanation and defend it from a series of objections. We then show how it changes the playing field in four (...) metaphysical disputes concerning chance. First, it makes it more plausible that even low chances can have explanatory power. Second, it undercuts a circularity objection against reductionist theories of chance. Third, it redirects the debate about a prominent argument against epistemic theories of chance. Finally, it sheds light on potential chancy explanations of the Universe's origin. (shrink)

Predictive algorithms are playing an increasingly prominent role in society, being used to predict recidivism, loan repayment, job performance, and so on. With this increasing influence has come an increasing concern with the ways in which they might be unfair or biased against individuals in virtue of their race, gender, or, more generally, their group membership. Many purported criteria of algorithmic fairness concern statistical relationships between the algorithm’s predictions and the actual outcomes, for instance requiring that the rate of false (...) positives be equal across the relevant groups. We might seek to ensure that algorithms satisfy all of these purported fairness criteria. But a series of impossibility results shows that this is impossible, unless base rates are equal across the relevant groups. What are we to make of these pessimistic results? I argue that none of the purported criteria, except for a calibration criterion, are necessary conditions for fairness, on the grounds that they can all be simultaneously violated by a manifestly fair and uniquely optimal predictive algorithm, even when base rates are equal. I conclude with some general reflections on algorithmic fairness. (shrink)

Contemporary debate over laws of nature centers around Humean supervenience, the thesis that everything supervenes on the distribution of non-nomic facts. The key ingredient of this thesis is the idea that nomic-like concepts—law, chance, causation, etc.—are expressible in terms of the regularities of non-nomic facts. Inherent to this idea is the tacit conviction that regularities, “constant conjunctions” of non-nomic facts do supervene on the distribution of non-nomic facts. This paper raises a challenge for this conviction. It will be pointed out (...) that the notion of regularity, understood as statistical correlation, has a necessary conceptual component not clearly identified before—I shall call this the “conjunctive relation” of the correlated events. On the other hand, it will be argued that there exists no unambiguous, non-circular way in which this relation could be determined. In this regard, the notion of correlation is similar to that of distant simultaneity where the necessary conceptual component is the one-way speed of light, whose value doesn’t seem to be determined by matters of facts. (shrink)

A common type of argument against the existence of God is to argue that certain essential features associated with the existence of God are inconsistent with certain other features to be found in the actual world. for an analysis of the different ways to deploy the term “God” in philosophical and theological discourse and for an analysis of the logical form of arguments for and against the existence of God.) A recent example of this type of argument against the existence (...) of God is based on the assumption that there are random processes or chancy states of affairs in the actual world that contradict God being absolute sovereign over his creation: Chancy states of affairs are said to entail a denial of divine providence or omniscience. argues that “classical Big Bang cosmology is inconsistent with theism due to the unpredictable nature of the Big Bang singularity.”) More often than not, however, this apparent conflict is formulated only intuitively and lacks sufficient conceptual clarification of the crucial terms involved. As a consequence, it is seldom clear where the conflict really lies. In what follows, I first provide a brief analysis of chance and randomness before I turn to cosmological and evolutionary arguments against the existence of God that in some way or other are based on chance and randomness. I end by way of comparing three popular conceptions of God as regards their ability to deal with God’s relation to a world of chance and randomness. Neither classical theism, nor open theism, nor indeed process panentheism has difficulties in accounting for God’s relation to a world of chance and randomness. (shrink)

Not all probability ascriptions that appear in scientific theories describe chances. There is a question about whether probability ascriptions in non-fundamental sciences, such as those found in evolutionary biology and statistical mechanics, describe chances in deterministic worlds and about whether there could be any chances in deterministic worlds. Recent debate over whether chance is compatible with determinism has unearthed two strategies for arguing about whether a probability ascription describes chance—that is, to speak metaphorically, two different strategies for figuring out where (...) the chances are: find the chances by focusing on chance’s explanatory role or find the chances by focusing on chance’s predictive role. These two strategies tend to yield conflicting results about where the chances are, and debate over which strategy is appropriate tends to end in stalemate. After discussing these two strategies, I consider a new view of chance’s explanatory role. I argue that one theoretical advantage of this new view is that allows us to make progress on the question of where the chances are by providing a principled way of determining which probability ascriptions describe chances. From the vantage of this new view, the correct application of both strategies involves figuring out where the chances are by figuring out where the probabilistic scientific explanations are and what those explanations are like. (shrink)

In his ‘A Subjectivist’s Guide to Objective Chance’, Lewis argued that a particular kinematical model for chances follows from his principal principle. According to this model, any later chance function is equal to an earlier chance function conditional on the complete intervening history of non-modal facts. This article first investigates the conditions that any kinematical model for chance needs to satisfy to count as Lewis’s kinematics of chance. Second, it presents Lewis’s justification for his kinematics of chance and explains why (...) it is bound to be problematic. Third, it gives an alternative justification for Lewis’s kinematics of chance that does not appeal to the principal principle. Instead, this justification appeals to a well-supported requirement for chance, according to which any prior chance function must be a convex combination of the possible posterior chance functions. It is shown that under a plausible assumption, Lewis’s kinematics of chance is equivalent to this requirement. Finally, by focusing on this requirement, it is explained why the so-called self-undermining chances fail to obey Lewis’s kinematics of chance. (shrink)

ON DECEMBER 10, 1991 Charles Shonubi, a Nigerian citizen but a resident of the USA, was arrested at John F. Kennedy International Airport for the importation of heroin into the United States.1 Shonubi's modus operandi was ``balloon swallowing.'' That is, heroin was mixed with another substance to form a paste and this paste was sealed in balloons which were then swallowed. The idea was that once the illegal substance was safely inside the USA, the smuggler would pass the balloons and (...) recover the heroin. On the date of his arrest, Shonubi was found to have swallowed 103 balloons containing a total of 427.4 grams of heroin. There was little doubt about Shonubi's guilt. In fact, there was considerable evidence that he had made at least seven prior heroin-smuggling trips to the USA (although he was not tried for these). In October 1992 Shonubi was convicted in a United States District Court for possessing and importing heroin. Although the conviction was only for crimes associated with Shonubi's arrest date of December 10, 1991, the sentencing judge, Jack B. Weinstein, also made a ®nding that Shonubi had indeed made seven prior drug-smuggling trips to the USA. The interesting part of this case was in the sentencing. According to the federal sentencing guidelines, the sentence in cases such as this should depend on the total quantity of heroin involved. This instruction was interpreted rather broadly.. (shrink)

Our evidence can be about different subject matters. In fact, necessarily equivalent pieces of evidence can be about different subject matters. Does the hyperintensionality of ‘aboutness’ engender any hyperintensionality at the level of rational credence? In this paper, I present a case which seems to suggest that the answer is ‘yes’. In particular, I argue that our intuitive notions of independent evidence and inadmissible evidence are sensitive to aboutness in a hyperintensional way. We are thus left with a paradox. While (...) there is strong reason to think that rational credence cannot make such hyperintensional distinctions, our intuitive judgements about certain cases seem to demand that it does. (shrink)

There are at least two traditional conceptions of numerical degree of similarity. According to the first, the degree of dissimilarity between two particulars is their distance apart in a metric space. According to the second, the degree of similarity between two particulars is a function of the number of (sparse) properties they have in common and not in common. This paper argues that these two conceptions are logically independent, but philosophically inconsonant.

ABSTRACTA popular strategy for understanding the probabilities that arise in physics is to interpret them via reductionist accounts of chance—indeed, it is sometimes claimed that such accounts are uniquely well-suited to make sense of the probabilities in classical statistical mechanics. Here it is argued that reductionist accounts of chance carry a steep but unappreciated cost: when applied to physical theories of the relevant type, they inevitably distort the relations of probability that they take as input.

The most promising accounts of ontic probability include the Spielraum conception of probabilities, which can be traced back to J. von Kries and H. Poincaré, and the best system account by D. Lewis. This paper aims at comparing both accounts and at combining them to obtain the best of both worlds. The extensions of both Spielraum and best system probabilities do not coincide because the former only apply to systems with a special dynamics. Conversely, Spielraum probabilities may not be part (...) of the best system, e.g. if a broad class of random devices is not often used. Spielraum probabilities have the potential to provide illuminating explanations of frequencies with which outcomes of trials on gambling devices arise. They ultimately fail to account for such frequencies though because they are compatible with frequencies that grossly differ from the values of the respective probabilities. I thus follow recent proposals by M. Strevens and M. Abrams and strengthen the definition of Spielraum probabilities by adding a further condition that restricts some actual frequencies. The resulting account remains limited in scope, but stands objections raised against it in the recent literature: it is neither circular nor based upon arbitrary choices of a measure or of physical variables. Nor does it lack any explanatory power. (shrink)

I argue that the Oxford school Everett interpretation is internally incoherent, because we cannot claim that in an Everettian universe the kinds of reasoning we have used to arrive at our beliefs about quantum mechanics would lead us to form true beliefs. I show that in an Everettian context, the experimental evidence that we have available could not provide empirical confirmation for quantum mechanics, and moreover that we would not even be able to establish reference to the theoretical entities of (...) quantum mechanics. I then consider a range of existing Everettian approaches to the probability problem and show that they do not succeed in overcoming this incoherence. (shrink)

Physicists are increasingly beginning to take seriously the possibility of laws outside the traditional time-evolution paradigm; yet many popular definitions of determinism are still predicated on a time-evolution picture, making them manifestly unsuited to the diverse range of research programmes in modern physics. In this article, we use a constraint-based framework to set out a generalization of determinism which does not presuppose temporal evolution, distinguishing between strong, weak and delocalised holistic determinism. We discuss some interesting consequences of these generalized notions (...) of determinism, and we show that this approach sheds new light on the long-standing debate surrounding the nature of objective chance. (shrink)

I describe a realist, ontologically objective interpretation of probability, "far-flung frequency (FFF) mechanistic probability". FFF mechanistic probability is defined in terms of facts about the causal structure of devices and certain sets of frequencies in the actual world. Though defined partly in terms of frequencies, FFF mechanistic probability avoids many drawbacks of well-known frequency theories and helps causally explain stable frequencies, which will usually be close to the values of mechanistic probabilities. I also argue that it's a virtue rather than (...) a failing of FFF mechanistic probability that it does not define single-case chances, and compare some aspects of my interpretation to a recent interpretation proposed by Strevens. (shrink)

One finds intertwined with ideas at the core of evolutionary theory claims about frequencies in counterfactual and infinitely large populations of organisms, as well as in sets of populations of organisms. One also finds claims about frequencies in counterfactual and infinitely large populations—of events—at the core of an answer to a question concerning the foundations of evolutionary theory. The question is this: To what do the numerical probabilities found throughout evolutionary theory correspond? The answer in question says that evolutionary probabilities (...) are “hypothetical frequencies” (including what are sometimes called “long-run frequencies” and “long-run propensities”). In this paper, I review two arguments against hypothetical frequencies. The arguments have implications for the interpretation of evolutionary probabilities, but more importantly, they seem to raise problems for biologists’ claims about frequencies in counterfactual or infinite populations of organisms and sets of populations of organisms. I argue that when properly understood, claims about frequencies in large and infinite populations of organisms and sets of populations are not threatened by the arguments. Seeing why gives us a clearer understanding of the nature of counterfactual and infinite population claims and probability in evolutionary theory. (shrink)

The objective of this thesis is to present a naturalised metaphysics of information, or to naturalise information, by way of deploying a scientific metaphysics according to which contingency is privileged and a-priori conceptual analysis is excluded (or at least greatly diminished) in favour of contingent and defeasible metaphysics. The ontology of information is established according to the premises and mandate of the scientific metaphysics by inference to the best explanation, and in accordance with the idea that the primacy of physics (...) constraint accommodates defeasibility of theorising in physics. This metametaphysical approach is used to establish a field ontology as a basis for an informational structural realism. This is in turn, in combination with information theory and specifically mathematical and algorithmic theories of information, becomes the foundation of what will be called a source ontology, according to which the world is the totality of information sources. Information sources are to be understood as causally induced configurations of structure that are, or else reduce to and/or supervene upon, bounded (including distributed and non-contiguous) regions of the heterogeneous quantum field (all quantum fields combined) and fluctuating vacuum, all in accordance with the above-mentioned quantum field-ontic informational structural realism (FOSIR.) Arguments are presented for realism, physicalism, and reductionism about information on the basis of the stated contingent scientific metaphysics. In terms of philosophical argumentation, realism about information is argued for primarily by way of an indispensability argument that defers to the practice of scientists and regards concepts of information as just as indispensable in their theories as contingent representations of structure. Physicalism and reductionism about information are adduced by way of the identity thesis that identifies the substance of the structure of ontic structural realism as identical to selections of structure existing in re to combined heterogeneous quantum fields, and to the total heterogeneous quantum field comprised of all such fields. Adjunctly, an informational statement of physicalism is arrived at, and a theory of semantic information is proposed, according to which information is intrinsically semantic and alethically neutral. (shrink)

Humeanism about laws of nature — the view that the laws reduce to the Humean mosaic — is a popular view, but currently existing versions face powerful objections. The non-supervenience objection, the non-fundamentality objection and the explanatory circularity objection have all been thought to cause problems for the Humean. However, these objections share a guiding thought — they are all based on the idea that there is a certain kind of divergence between the practice of science and the metaphysical picture (...) suggested by Humeanism. -/- I suggest that the Humean can respond to these objections not by rejecting this divergence, but by arguing that is appropriate. In particular the Humean can, in the spirit of Loewer (2012), distinguish between scientific and metaphysical explanation — this is motivated by differing aims of explanation in science and metaphysics. And they can further leverage this into distinctions between scientific and metaphysical fundamentality and scientific and metaphysical possibility. We can use these distinctions to respond to the objections that the Humean faces. (shrink)

The use of probability theory is widespread in our daily life as well as in scientific theories. In virtually all cases, calculations can be carried out within the framework of classical probability theory. A special exception is given by quantum mechanics, which gives rise to a new probability theory: quantum probability theory. This dissertation deals with the question of how this formalism can be understood from a philosophical and physical perspective. The dissertation is divided into three parts. In the first (...) part, the formalism of quantum probability theory and its relation to quantum mechanics is presented. The second part considers the possibility of reformulating quantum probability theory to embed it within classical probability. Mathematically, this possibility overlaps with the possibility of the existence of hidden variables theories of quantum mechanics: theories that attempt to solve fundamental problems in quantum mechanics by introducing additional physical properties of systems. The conclusion of this part is that, although classical reformulations of quantum probability theory are formally possible, they offer little insight into the formalism of quantum probability theory itself. The third part regards a more direct investigation of quantum probability theory. A reformulation of quantum probability theory is obtained by constructing a quantum logic on the basis of empirical non-probabilistic predictions of quantum mechanics. In this reformulation quantum probability functions are conditional probability functions on an algebra of propositions about measurements and measurement outcomes. (shrink)

"Chance" crops up all over philosophy, and in many other areas. It is often assumed -- without argument -- that chances are probabilities. I explore the extent to which this assumption is really sanctioned by what we understand by the concept of chance.

I defend a three-fold form of pluralism about chance, involving a tripartite distinction between propensities, probabilities, and frequencies. The argument has a negative and a positive part. Negatively, I argue against the identity thesis that informs current propensity theories, which already suggests the need for a tripartite distinction. Positively, I argue that that a tripartite distinction is implicit in much statistical practice. Finally, I apply a well-known framework in the modelling literature in order to characterize these three separate concepts functionally (...) in terms of their roles in modelling practice. (shrink)

This paper addresses the question of how we should regard the probability distributions introduced into statistical mechanics. It will be argued that it is problematic to take them either as purely ontic, or purely epistemic. I will propose a third alternative: they are almost objective probabilities, or epistemic chances. The definition of such probabilities involves an interweaving of epistemic and physical considerations, and thus they cannot be classified as either purely epistemic or purely ontic. This conception, it will be argued, (...) resolves some of the puzzles associated with statistical mechanical probabilities: it explains how probabilistic posits introduced on the basis of incomplete knowledge can yield testable predictions, and it also bypasses the problem of disastrous retrodictions, that is, the fact the standard equilibrium measures yield high probability of the system being in equilibrium in the recent past, even when we know otherwise. As the problem does not arise on the conception of probabilities considered here, there is no need to invoke a Past Hypothesis as a special posit to avoid it. (shrink)

This paper offers a metaphysics of physical probability in (or if you prefer, truth conditions for probabilistic claims about) deterministic systems based on an approach to the explanation of probabilistic patterns in deterministic systems called the method of arbitrary functions. Much of the appeal of the method is its promise to provide an account of physical probability on which probability assignments have the ability to support counterfactuals about frequencies. It is argued that the eponymous arbitrary functions are of little philosophical (...) use, but that they can be substituted for facts about frequencies without losing the ability to provide counterfactual support. The result is an account of probability in deterministic systems that has a “propensity-like” look and feel, yet which requires no supplement to the standard modern empiricist tool kit of particular matters of fact and principles of physical dynamics. (shrink)

Objective interpretations of probability are usually discussed in two varieties: frequency and propensity accounts. But there is a third, neglected possibility, namely, probabilities as deriving from ranges in suitably structured initial state spaces. Roughly, the probability of an event is the proportion of initial states that lead to this event in the space of all possible initial states, provided that this proportion is approximately the same in any not too small interval of the initial state space. This idea can also (...) be expressed by saying that in the types of situations that give rise to probabilistic phenomena we may expect to find an initial state space such that any "reasonable" density function over this space leads to the same probabilities for the possible outcomes. This "method of arbitrary functions" was introduced by Poincaré, studied and extended by Hopf and more recently by Eduardo Engel, Jan von Plato and Michael Strevens. The natural-range, or method-of-arbitrary-functions approach to probabilities is usually treated as an explanation for the occurrence of probabilistic patterns, whereas I examine its prospects for an objective interpretation of probability, in the sense of providing truth conditions for probability statements that do not depend on our state of mind or information. The main objection to such a proposal is that it is circular, i.e. presupposes the concept of probability, because a measure on the initial state has to be introduced, and density functions over the space are considered. I try to argue that this objection can be successfully met. (shrink)