We are concerned with two modes of describing the dynamics of natural systems. Global descriptions require simultaneous global coordination of all dynamical operations. Global dynamics, including mechanics, remain invariant in the absence of external perturbation. But, failing impossible global coordination, dynamical operations could actually become coordinated only locally. In local records, as in global ones, the law of the excluded middle would be strictly observed, but without global coordination it could only be fullfilled sequentially by passing causative factors forward onto (...) subsequent contiguous operations.The local dynamics of sequential operations would be indefinite with regard to how commitments will be made which will avoid violating the law of the excluded middle, but any resulting record will be as definite as if there had been global coordination. While maintaining an agential capacity for making contingent choices internally, local dynamics could be cumulated into a global record of seemingly simultaneous operations. Natural selection within a framework of local dynamics would have a capacity for making opportunistic commitments, but its effects in a posterior record can be reduced to the mechanistic neodarwinian version as if there had been a global dynamics. However, the resulting global description falsifies the actual material nature of the dynamics. (shrink)

In this paper I develop a theory of contrastive why questions that establishes under what conditions it is sensible to ask "why p rather than q?". p and q must be outcomes of a single type of causal process.

In this article, Peirce’s conception of natural class is discussed. It is shown that Peirce’s mature conception of natural class is intimately related to his conception of causation. Peirce’s originality in respect of natural classes concerns at least two insights: first, he made clear that all classification, be it natural or artificial, must be related to some purpose. Secondly, natural classifications do not primarily involve our purposes, but the final causes of the classified things themselves. According to Peirce, things belong (...) to the same natural class on account of a metaphysical essence and a number of class characters. The metaphysical essence is a general principle by virtue of which the members of the class have a tendency to behave in a specific way; this is what Peirce meant by final cause. This finality may be expressed in some sort of microstructure. The class characters, which by themselves are neither necessary nor sufficient conditions for membership of a class, are nevertheless concomitant. Natural classes, though very real, do not exist; their reality is of the nature of possibility, not of actuality. The primary instances of natural classes are the objects of scientific taxonomy, such as elementary particles in physics, gold in chemistry, and species in biology, but also man-made objects and social classes. (shrink)