neglected aspect: knowledge of error, or ‘‘negative’’ knowledge. The development of knowledge of what counts as error occurs via a kind of internal variation and selection, or quasi-evolutionary, process. Processes of reflection generate a hierarchy of principles of error.

Tarski’s conceptual analysis of the notion of logical consequence is one of the pinnacles of the process of defining the metamathematical foundations of mathematics in the tradition of his predecessors Euclid, Frege, Russell and Hilbert, and his contemporaries Carnap, Gödel, Gentzen and Turing. However, he also notes that in defining the concept of consequence “efforts were made to adhere to the common usage of the language of every day life.” This paper addresses the issue of what relationship Tarski’s analysis, and (...) Béziau’s further generalization of it in universal logic, have to reasoning in the everyday lives of ordinary people from the cognitive processes of children through to those of specialists in the empirical and deductive sciences. It surveys a selection of relevant research in a range of disciplines providing theoretical and empirical studies of human reasoning, discusses the value of adopting a universal logic perspective, answers the questions posed in the call for this special issue, and suggests some specific research challenges. (shrink)

Some think that issues to do with scientific method are last century's stale debate; Popper was an advocate of methodology, but Kuhn, Feyerabend, and others are alleged to have brought the debate about its status to an end. The papers in this volume show that issues in methodology are still very much alive. Some of the papers reinvestigate issues in the debate over methodology, while others set out new ways in which the debate has developed in the last decade. The (...) book will be of interest to philosophers and scientists alike in the reassessment it provides of earlier debates about method and current directions of research. (shrink)

Much discussion of meaning by philosophers over the last 300 years has been predicated on a Cartesian first-person authority (i.e. “infallibilism”) with respect to what one’s terms mean. However this has problems making sense of the way the meanings of scientific terms develop, an increase in scientific knowledge over and above scientists’ ability to quantify over new entities. Although a recent conspicuous embrace of rigid designation has broken up traditional meaning-infallibilism to some extent, this new dimension to the meaning of (...) terms such as “water” is yet to receive a principled epistemological undergirding (beyond the deliverances of “intuition” with respect to certain somewhat unusual possible worlds). Charles Peirce’s distinctive, naturalistic philosophy of language is mined to provide a more thoroughly fallibilist, and thus more realist, approach to meaning, with the requisite epistemology. Both his pragmatism and his triadic account of representation, it is argued, produce an original approach to meaning, analysing it in processual rather than objectual terms, and opening a distinction between “meaning for us”, the meaning a term has at any given time for any given community and “meaning simpliciter”. the way use of a given term develops over time (often due to a posteriori input from the world which is unable to be anticipated in advance). This account provocatively undermines a certain distinction between “semantics” and “ontology” which is often taken for granted in discussions of realism. (shrink)

The Narrow Evolutionary Psychology Movement represents itself as a major reorientation of the social/behavioral sciences, a group of sciences previously dominated by something called the ‘Standard Social Science Model’. Narrow Evolutionary Psychology alleges that the SSSM treated the mind, and particularly those aspects of the mind that exhibit cultural variation, as devoid of any marks of its evolutionary history. Adherents of Narrow Evolutionary Psychology often suggest that the SSSM owed more to ideology than to evidence. It was the child of (...) the 1960s, representing a politically motivated insistence on the possibility of changing social arrangements such as gender roles: " ‘Not so long ago jealousy was considered a pointless, archaic institution in need of reform. But like other denials of human nature from the 1960s, this bromide has not aged well.’ ) " This view of history does not ring true to those, like the authors, who have worked in traditions of evolutionary theorizing about the mind that have a continuous history through the 1960s and beyond: traditions such as evolutionary epistemology and psychoevolutionary research into emotion (Griffiths. (shrink)

This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) and were influential in their communities, but produced relatively little. In Australia, materialism gained prominence through the work of John Anderson, who arrived in Australia in 1927, and continues to be influential. John Anderson had been a student of Henry Jones, who might therefore be said to have influenced both main strands of Australian philosophical thought. (shrink)

Our aim in the present paper is to approach the nature of life from the perspective of autonomy, showing that this perspective can be helpful for overcoming the traditional Cartesian gap between the physical and cognitive domains. We first argue that, although the phenomenon of life manifests itself as highly complex and multidimensional, requiring various levels of description, individual organisms constitute the core of this multifarious phenomenology. Thereafter, our discussion focuses on the nature of the organization of individual living entities, (...) proposing autonomy as the main concept to grasp it. In the second part of the article we show how autonomy is also fundamental to explaining major evolutionary transitions, in an attempt to rethink evolution from the point of view of the organizational structure of the entities/organisms involved. This gives further support to the idea of autonomy not only as a key to understanding life in general but also the complex expressions of it that we observe on our planet. Finally, we suggest a possible general principle that underlies those evolutionary transitions, which allow for the open-ended redefinition of autonomous systems: namely, the relative dynamic decoupling that must be articulated among distinct parts, modules or modes of operation in these systems. (shrink)

This book focuses on showing how the ideas central to the new wave oj dynamic systems studies may also form the basis for a new and distinctive theory of human development where both global order and local variability in behaviour emerge together from the same organising dynamical interactions. This also sharpens our understanding of the weaknesses of the traditional formal, structuralist theories. Conversely, dynamical models have their own matching set of problems, many of which are consiously explored here. Less readily (...) acknowledged, the youthfulness of this field means that many of the studies presented here struggle to pass beyond speculative metaphor. Nonetheless, the field is shown to be one of vigour, intelligence and great promise. (shrink)

Philosophy and Literature is an internationally renowned refereed journal founded by Denis Dutton at the University of Canterbury, Christchurch. It is now published by the Johns Hopkins University Press. Since its inception in 1976, Philosophy and Literature has been concerned with the relation between literary and philosophical studies, publishing articles on the philosophical interpretation of literature as well as the literary treatment of philosophy. Philosophy and Literature has sometimes been regarded as iconoclastic, in the sense that it repudiates academic pretensions, (...) insidious jargon and institutional vogue. Dutton, who remains the editor, still writes a regular column. A distinctive feature of Philosophy and Literature was the annual Bad Writing Contest, held from 1995–98, which sought to identify (and publish) the ‘most stylistically lamentable passages’ of academic prose, often to great amusement. (shrink)

Bioethics became applied ethics when it was assimilated to moral philosophy. Because deduction is the rationality of moral philosophy, subsuming facts under moral principles to deduce conclusions about what ought to be done became the prescribed reasoning of bioethics, and bioethics became a theory comprised of moral principles. Bioethicists now realize that applied ethics is too abstract and spare to apprehend the specificity, particularity, complexity and contingency of real moral issues. Empirical ethics and contextual ethics are needed to incorporate these (...) features into morality, not just bioethics. The relevant facts and features of problems have to be identified, investigated and framed coherently, and potential resolutions have to be constructed and assessed. Moreover, these tasks are pursued and melded within manifold contexts, for example, families, work and health care systems, as well as societal, economic, legal and political backgrounds and encompassing worldviews. This naturalist orientation and both empirical ethics and contextual ethics require judgment, but how can judgment be rational? Rationality, fortunately, is more expansive than deductive reasoning. Judgment is rational when it emanates from a rational process of deliberation, and a process of deliberation is rational when it uses the resources of non-formal reason: observation, creative construction, formal and informal reasoning methods and systematic critical assessment. Empirical ethics and contextual ethics recognize that finite, fallible human beings live in complex, dynamic, contingent worlds, and they foster creative, critical deliberation and employ non-formal reason to make rational moral judgments. (shrink)

The condition of explicit theoretically discursive cognitive performance, as it culminates in scientific activity, is, I claim, the life world. I contrast life world and scientific world and argue that the latter arises from the first and that contrary to the prevailing views the scientific world (actually, worlds, since the classical world is substantially different from the quantum world) finds its completion in the life world and not the other way around. In other words: the closure we used to search (...) in a complete and comprehensive scientific description of all aspects of experience by referring it back to underlying atoms, genes and other scientific objects and the covering laws ruling them, should be sought in a reintegrating and occasionally dissolving of the abstract scientific model in the self-organizational fluidity and superposition-like indeterminateness and non-locality of the life world: “We have to acknowledge the indeterminate as a positive phenomenon” (Merleau-Ponty in his The Phenomenology of Perception). (shrink)

The 'developmental systems' perspective in biology is intended to replace the idea of a genetic program. This new perspective is strongly convergent with recent work in psychology on situated/embodied cognition and on the role of external 'scaffolding' in cognitive development. Cognitive processes, including those which can be explained in evolutionary terms, are not 'inherited' or produced in accordance with an inherited program. Instead, they are constructed in each generation through the interaction of a range of developmental resources. The attractors which (...) emerge during development and explain robust and/or widespread outcomes are themselves constructed during the process. At no stage is there an explanatory stopping point where some resources control or program the rest of the developmental cascade. 'Human nature' is a description of how things generally turn out, not an explanation of why they turn out that way. Finally, we suggest that what is distinctive about human development is its degree of reliance on external scaffolding. (shrink)

Cliff Hooker’s effort at developing a naturalistic philosophy for scientific and quotidian reason is formidable. With Barry Hoffmaster, Hooker has recently expanded his naturalism to encompass moral reason and moral epistemology by considering a real life example of moral decision-making. Hoffmaster and Hooker’s work thus presents a unique opportunity to examine a thoroughgoing naturalism applied to a concrete, complex case. This paper offers a critical assessment of the Hoffmaster and Hooker piece through the lens of an externalist approach to naturalism (...) developed by Adam Morton. General lessons for naturalism about reason are revealed before a rough sketch of a novel account of problems and problem-solving is given to illustrate the importance of externalism. (shrink)

Adaptation in Natural and Artificial Systems . J. H. Holland Cambridge, MA, Bradford/MIT Press, 1992.

This paper outlines an original interactivist-constructivist approach to modelling intelligence and learning as a dynamical embodied form of adaptiveness and explores some applications of I-C to understanding the way cognitive learning is realized in the brain. Two key ideas for conceptualizing intelligence within this framework are developed. These are: intelligence is centrally concerned with the capacity for coherent, context-sensitive, self-directed management of interaction; and the primary model for cognitive learning is anticipative skill construction. Self-directedness is a capacity for integrative process (...) modulation which allows a system to "steer" itself through its world by anticipatively matching its own viability requirements to interaction with its environment. Because the adaptive interaction processes required of intelligent systems are too complex for effective action to be prespecified learning is an important component of intelligence. A model of self-directed anticipative learning is formulated based on interactive skill construction, and argued to constitute a central constructivist process involved in cognitive development. SDAL illuminates the capacity of intelligent learners to start with the vague, poorly defined problems typically posed in realistic learning situations and progressively refine them, transforming them into problems with sufficient structure to guide the construction of a solution. Finally, some of the implications of I-C for modelling of the neuronal basis of intelligence and learning are explored; in particular, Quartz and Sejnowski's recent neural constructivism paradigm, enriched by Montague and Sejnowski's dopaminergic model of anticipative-predictive neural learning, is assessed as a promising, but incomplete, contribution to this approach. The paper concludes with a fourfold reflection on the divergence in cognitive modelling philosophy between the I-C and the traditional computational information processing approaches. (shrink)

Complex systems are used, studied and instantiated in science, with what con-sequences? To be clear and systematic in response it is necessary to distin-guish the consequences, for science, of science using and studying complex systems, for philosophy of science, of science using and studying complex systems, for philosophy of science, of philosophy of science modelling sci-ence as a complex system. Each of these is explored in turn, especially. While has been least studied, it will be shown how modelling science as (...) a complex process may change our conception of science and thereby query what a philosophy of science adequate to this complexity might look like. (shrink)