What is scientific progress? On Alexander Bird’s epistemic account of scientific progress, an episode in science is progressive precisely when there is more scientific knowledge at the end of the episode than at the beginning. Using Bird’s epistemic account as a foil, this paper develops an alternative understanding-based account on which an episode in science is progressive precisely when scientists grasp how to correctly explain or predict more aspects of the world at the end of the episode than at the (...) beginning. This account is shown to be superior to the epistemic account by examining cases in which knowledge and understanding come apart. In these cases, it is argued that scientific progress matches increases in scientific understanding rather than accumulations of knowledge. In addition, considerations having to do with minimalist idealizations, pragmatic virtues, and epistemic value all favor this understanding-based account over its epistemic counterpart. (shrink)

Many AI systems that make important decisions are black boxes: how they function is opaque even to their developers. This is due to their high complexity and to the fact that they are trained rather than programmed. Efforts to alleviate the opacity of black box systems are typically discussed in terms of transparency, interpretability, and explainability. However, there is little agreement about what these key concepts mean, which makes it difficult to adjudicate the success or promise of opacity alleviation methods. (...) I argue for a unified account of these key concepts that treats the concept of understanding as fundamental. This allows resources from the philosophy of science and the epistemology of understanding to help guide opacity alleviation efforts. A first significant benefit of this understanding account is that it defuses one of the primary, in-principle objections to post hoc explainable AI (XAI) methods. This “rationalization objection” argues that XAI methods provide mere rationalizations rather than genuine explanations. This is because XAI methods involve using a separate “explanation” system to approximate the original black box system. These explanation systems function in a completely different way than the original system, yet XAI methods make inferences about the original system based on the behavior of the explanation system. I argue that, if we conceive of XAI methods as idealized scientific models, this rationalization worry is dissolved. Idealized scientific models misrepresent their target phenomena, yet are capable of providing significant and genuine understanding of their targets. (shrink)

In this paper I argue that the search for explainable models and interpretable decisions in AI must be reformulated in terms of the broader project of offering a pragmatic and naturalistic account of understanding in AI. Intuitively, the purpose of providing an explanation of a model or a decision is to make it understandable to its stakeholders. But without a previous grasp of what it means to say that an agent understands a model or a decision, the explanatory strategies will (...) lack a well-defined goal. Aside from providing a clearer objective for XAI, focusing on understanding also allows us to relax the factivity condition on explanation, which is impossible to fulfill in many machine learning models, and to focus instead on the pragmatic conditions that determine the best fit between a model and the methods and devices deployed to understand it. After an examination of the different types of understanding discussed in the philosophical and psychological literature, I conclude that interpretative or approximation models not only provide the best way to achieve the objectual understanding of a machine learning model, but are also a necessary condition to achieve post hoc interpretability. This conclusion is partly based on the shortcomings of the purely functionalist approach to post hoc interpretability that seems to be predominant in most recent literature. (shrink)

Science is replete with falsehoods that epistemically facilitate understanding by virtue of being the very falsehoods they are. In view of this puzzling fact, some have relaxed the truth requirement on understanding. I offer a factive view of understanding that fully accommodates the puzzling fact in four steps: (i) I argue that the question how these falsehoods are related to the phenomenon to be understood and the question how they figure into the content of understanding it are independent. (ii) I (...) argue that the falsehoods do not figure into the understanding’s content by being elements of its periphery or core. (iii) Drawing lessons from case studies, I argue that the falsehoods merely enable understanding. When working with such falsehoods, only the truths we extract from them are elements of the content of our understanding. (iv) I argue that the extraction view is compatible with the thesis that falsehoods can have an epistemic value by virtue of being the very falsehoods they are. (shrink)

The paper provides a systematic overview of recent debates in epistemology and philosophy of science on the nature of understanding. We explain why philosophers have turned their attention to understanding and discuss conditions for “explanatory” understanding of why something is the case and for “objectual” understanding of a whole subject matter. The most debated conditions for these types of understanding roughly resemble the three traditional conditions for knowledge: truth, justification and belief. We discuss prominent views about how to construe these (...) conditions for understanding, whether understanding indeed requires conditions of all three types and whether additional conditions are needed. (shrink)

Elgin offers an influential and far-reaching challenge to veritism. She takes scientific understanding to be non-factive and maintains that there are epistemically useful falsehoods that figure ineliminably in scientific understanding and whose falsehood is no epistemic defect. Veritism, she argues, cannot account for these facts. This paper argues that while Elgin rightly draws attention to several features of epistemic practices frequently neglected by veritists, veritists have numerous plausible ways of responding to her arguments. In particular, it is not clear that (...) false propositional commitments figure ineliminably in understanding in the manner supposed by Elgin. Moreover, even if scientific understanding were non-factive and false propositional commitments did figure ineliminably in understanding, the veritist can account for this in several ways without thereby abandoning veritism. (shrink)

Scientists often use aesthetic values in the evaluation and choice of theories. Aesthetic values are not only regarded as leading to practically more useful theories but are often taken to stand in a special epistemic relation to the truth of a theory such that the aesthetic merit of a theory is evidence of its truth. This paper explores what aesthetic considerations influence scientists' reasoning, how such aesthetic values relate to the utility of a scientific theory, and how one can justify (...) the epistemic role for such values. The paper examines ways in which the link between beauty and truth can be defended, the challenges facing such accounts, and explores alternative epistemic roles for aesthetic values in scientific practice. (shrink)

In the natural and social sciences, it is common to use toy models—extremely simple and highly idealized representations—to understand complex phenomena. Some of the simple surrogate models used to understand opaque machine learning (ML) models, such as rule lists and sparse decision trees, bear some resemblance to scientific toy models. They allow non-experts to understand how an opaque ML model works globally via a much simpler model that highlights the most relevant features of the input space and their effect on (...) the output. The obvious difference is that the common target of a toy and a full-scale model in the sciences is some phenomenon in the world, while the target of a surrogate model is another model. This essential difference makes toy surrogate models (TSMs) a new object of study for theories of understanding, one that is not easily accommodated under current analyses. This paper provides an account of what it means to understand an opaque ML model globally with the aid of such simple models. (shrink)

For a period of several years the philosopher of science Hasok Chang has promoted various inter-related views including pluralism, pragmatism, and an associated view of natural kinds. He has also argued for what he calls the persistence of everyday terms in the scientific view. Chang claims that terms like phlogiston were never truly abandoned but became transformed into different concepts that remain useful. On the other hand, Chang argues that some scientific terms such as acidity have suffered a form of (...) “rupture”, especially in the case of the modern Lewis definition of acids. Chang also complains that the degree of acidity of a Lewis acid cannot be measured using a pH meter and seems to regard this as a serious problem. The present paper examines some of these views, especially what Chang claims to be a rupture in the definition of acidity. It is suggested that there has been no such rupture but a genuine generalization, on moving from the Brønsted-Lowry theory to the Lewis theory of acidity. It will be shown how the quantification and measurement of Lewis acidity can easily be realized through the use of equilibrium theory and the use of stability constants. (shrink)

Because idealizations frequently advance scientific understanding, many claim that falsehoods play an epistemic role. In this paper, we argue that these positions greatly overstate idealiza...

What is understanding? My goal in this paper is to lay out a new approach to this question and clarify how that approach deals with certain issues. The claim is that understanding is a matter of compressing information about the understood so that it can be mentally useful. On this account, understanding amounts to having a representational kernel and the ability to use it to generate the information one needs regarding the target phenomenon. I argue that this ambitious new account (...) can accommodate much of the data that has motivated theories of understanding in philosophy of science, and can also be generally applicable in epistemology and daily life as well. (shrink)

In epistemology and philosophy of science, there has been substantial debate about truth’s relation to understanding. “Non-factivists” hold that radical departures from the truth are not always barriers to understanding; “quasi-factivists” demur. The most discussed example concerns scientists’ use of idealizations in certain derivations of the ideal gas law from statistical mechanics. Yet, these discussions have suffered from confusions about the relevant science, as well as conceptual confusions. Addressing this example, we shall argue that the ideal gas law is best (...) interpreted as favoring non-factivism about understanding, but only after delving a bit deeper into the statistical mechanics that has informed these arguments and stating more precisely what non-factivism entails. Along the way, we indicate where earlier discussions have gone astray, and highlight how a naturalistic approach furnishes more nuanced normative theses about the interaction of rationality, understanding, and epistemic value. (shrink)

This paper focuses on two questions: Is understanding intimately bound up with accurately representing the world? Is understanding intimately bound up with downstream abilities? We will argue that the answer to both these questions is “yes”, and for the same reason-both accuracy and ability are important elements of orthogonal evaluative criteria along which understanding can be assessed. More precisely, we will argue that representational-accuracy and intelligibility are good-making features of a state of understanding. Interestingly, both evaluative claims have been defended (...) by philosophers in the literature on understanding as the criterion of evaluation. We argue that proponents of both approaches have important insights and that, drawing on both their own observations and a few novel arguments, we can construct a more complete picture of understanding evaluation. We thus posit the theory of there being Multiple Understanding Dimensions. The main thing to note about our dualism regarding the evaluative criteria of understanding is that it accounts for the intuitions about cases underlying both previously held positions. (shrink)

The epistemic conception of scientific progress equates progress with accumulation of scientific knowledge. I argue that the epistemic conception fails to fully capture scientific progress: theoretical progress, in particular, can transcend scientific knowledge in important ways. Sometimes theoretical progress can be a matter of new theories ‘latching better onto unobservable reality’ in a way that need not be a matter of new knowledge. Recognising this further dimension of theoretical progress is particularly significant for understanding scientific realism, since realism is naturally (...) construed as the claim that science makes theoretical progress. Some prominent realist positions are best understood in terms of commitment to theoretical progress that cannot be equated with accumulation of scientific knowledge. (shrink)

To understand something involves some sort of commitment to a set of propositions comprising an account of the understood phenomenon. Some take this commitment to be a species of belief; others, such as Elgin and I, take it to be a kind of cognitive policy. This paper takes a step back from debates about the nature of understanding and asks when this commitment involved in understanding is epistemically appropriate, or ‘acceptable’ in Elgin’s terminology. In particular, appealing to lessons from the (...) lottery and preface paradoxes, it is argued that this type of commitment is sometimes acceptable even when it would be rational to assign arbitrarily low probabilities to the relevant propositions. This strongly suggests that the relevant type of commitment is sometimes acceptable in the absence of epistemic justification for belief, which in turn implies that understanding does not require justification in the traditional sense. The paper goes on to develop a new probabilistic model of acceptability, based on the idea that the maximally informative accounts of the understood phenomenon should be optimally probable. Interestingly, this probabilistic model ends up being similar in important ways to Elgin’s proposal to analyze the acceptability of such commitments in terms of ‘reflective equilibrium’. (shrink)

Highly idealized models, such as the Hawk-Dove game, are pervasive in biological theorizing. We argue that the process and motivation that leads to the introduction of various idealizations into these models is not adequately captured by Michael Weisberg’s taxonomy of three kinds of idealization. Consequently, a fourth kind of idealization is required, which we call hypothetical pattern idealization. This kind of idealization is used to construct models that aim to be explanatory but do not aim to be explanations.

This paper analyzes two ways idealized biological models produce factive scientific understanding. I then argue that models can provide factive scientific understanding of a phenomenon without providing an accurate representation of the features of their real-world target system. My analysis of these cases also suggests that the debate over scientific realism needs to investigate the factive scientific understanding produced by scientists’ use of idealized models rather than the accuracy of scientific models themselves.

The epistemic conception of scientific progress equates progress with accumulation of scientific knowledge. I argue that the epistemic conception fails to fully capture scientific progress: theoretical progress, in particular, can transcend scientific knowledge in important ways. Sometimes theoretical progress can be a matter of new theories ‘latching better onto unobservable reality’ in a way that need not be a matter of new knowledge. Recognising this further dimension of theoretical progress is particularly significant for understanding scientific realism, since realism is naturally (...) construed as the claim that science makes theoretical progress. Some prominent realist positions are best understood in terms of commitment to theoretical progress that cannot be equated with accumulation of scientific knowledge. (shrink)

Catherine Elgin has recently argued that a nonfactive conception of understanding is required to accommodate the epistemic successes of science that make essential use of idealizations and models. In this paper, I argue that the fact that our best scientific models and theories are pervasively inaccurate representations can be made compatible with a more nuanced form of scientific realism that I call Understanding Realism. According to this view, science aims at (and often achieves) factive scientific understanding of natural phenomena. I (...) contend that this factive scientific understanding is provided by grasping a set of true modal information about the phenomenon of interest. Furthermore, contrary to Elgin’s view, I argue that the facticity of this kind of scientific understanding can be separated from the inaccuracy of the models and theories used to produce it. (shrink)

I argue that ML models used in science function as highly idealized toy models. If we treat ML models as a type of highly idealized toy model, then we can deploy standard representational and epistemic strategies from the toy model literature to explain why ML models can still provide epistemic success despite their lack of similarity to their targets.

Anti-exceptionalists about logic maintain that it is continuous with the empirical sciences. Taking anti-exceptionalism for granted, we argue that traditional approaches to explanation are inadequate in the case of logic. We argue that Andrea Woody's functional analysis of explanation is a better fit with logical practice and accounts better for the explanatory role of logical theories.

Can understanding be based on false beliefs? I argue that it can. I first argue that the best way to understand the question is that it is whether one can increase one's degree of understanding by adopting an overall less accurate body of beliefs. I identify three sufficient conditions for one body of beliefs to be more accurate than another. Next, I appeal to two widely used methods of comparing degrees of understanding. With these methods, I show that understanding can (...) be gained by acquiring false beliefs. In addition, I show that this implies that understanding is not factive. (shrink)

What does it take to understand a phenomenon ideally, or to the highest conceivable extent? In this paper, we answer this question by arguing for five necessary conditions for ideal understanding: (i) representational accuracy, (ii) intelligibility, (iii) truth, (iv) reasonable endorsement, and (v) fitting. Even if one disagrees that there is some form of ideal understanding, these five conditions can be regarded as sufficient conditions for a particularly deep level of understanding. We then argue that grasping, novel predictions, and transparency (...) are not reasonable conditions for ideal understanding. (shrink)

I argue for a theory of the optimal function of the speech act of referring, called the edenic theory. First, the act of singular reference is defined directly in terms of Gricean communicative intentions. Second, I propose a doxastic constraint on the optimal performance of such acts, stating, roughly, that the speaker must not have any relevant false beliefs about the identity or distinctness of the intended object. In uttering a singular term on an occasion, on this theory, one represents (...) oneself as not having any confused beliefs about the object to which one intends to refer. This paves the way for an intentionalist theory of reference that circumvents well-known problems, which have not been adequately addressed before in the literature. (shrink)

Within the modeling literature, there is often an implicit assumption about the relationship between a given model and a scientific explanation. The goal of this article is to provide a unified framework with which to analyze the myriad relationships between a model and an explanation. Our framework distinguishes two fundamental kinds of relationships. The first is metaphysical, where the model is identified as an explanation or as a partial explanation. The second is epistemological, where the model produces understanding that is (...) related to the explanation of interest. Our analysis reveals that the epistemological relationships are not always dependent on the metaphysical relationships, contrary to what has been assumed by many philosophers of science. Moreover, we identify several importantly different ways that scientific models instantiate these relationships. We argue that our framework provides novel insights concerning the nature of models, explanation, idealization, and understanding. (shrink)

Elgin has argued that scientific models that are, strictly speaking, inaccurate representations of the world, are epistemically valuable because the “falsehoods” they contain are “felicitous”. Many, including Elgin herself, have interpreted this claim as offering an alternative to scientific realism and “veritism”. In this paper, I will argue that there is a more felicitous interpretation of Elgin’s work: “felicitous falsehoods” do play a role in the epistemic value of inaccurate models, but that role is of instrumental value. Elgin’s view is (...) not best understood as claiming that falsehoods provide scientific understanding in and of themselves, only that they facilitate epistemic access to the fundamental, even if partial, truths that are contained within models. While falsehoods may be felicitous in that they facilitate exemplification, the epistemic value of inaccurate models ultimately relies on their partial accuracy. (shrink)

The paper explores the interplay among moral progress, evolution and moral realism. Although it is nearly uncontroversial to note that morality makes progress of one sort or another, it is far from uncontroversial to define what constitutes moral progress. In a minimal sense, moral progress occurs when a subsequent state of affairs is better than a preceding one. Moral realists conceive “it is better than” as something like “it more adequately reflects moral facts”; therefore, on a realist view, moral progress (...) can be associated with accumulations of moral knowledge. From an evolutionary perspective, on the contrary, since there cannot be something like moral knowledge, one might conclude there cannot even be such a thing as moral progress. More precisely, evolutionism urges us to ask whether we can acknowledge the existence of moral progress without being committed to moral realism. A promising strategy, I will argue, is to develop an account of moral progress based on moral understanding rather than moral knowledge. On this view, moral progress follows increases in moral understanding rather than accumulations of moral knowledge. Whether an understanding-based account of moral progress is feasible and what its implications for the notion itself of moral progress are, will be discussed. (shrink)

The notion of understanding occupies an increasingly prominent place in contemporary epistemology, philosophy of science, and moral theory. A central and ongoing debate about the nature of understanding is how it relates to the truth. In a series of influential contributions, Catherine Elgin has used a variety of familiar motivations for antirealism in philosophy of science to defend a non- factive theory of understanding. Key to her position are: (i) the fact that false theories can contribute to the upwards trajectory (...) of scientific understanding, and (ii) the essential role of inaccurate idealisations in scientific research. Using Elgin’s arguments as a foil, I show that a strictly factive theory of understanding has resources with which to offer a unified response to both the problem of idealisations and the role of false theories in the upwards trajectory of scientific understanding. Hence, strictly factive theories of understanding are viable notwithstanding these forceful criticisms. (shrink)

Is art epistemically valuable? Catherine Z. Elgin answers this question in the affirmative. She argues for the epistemic value of art on the basis of her innovative epistemological theory, in which the focus is shifted from knowledge and truth to a non-factive account of understanding. After an exposition and critique of her view, as she develops it in her most recent book “True Enough” (MIT-Press, 2017), I will build on some of her ideas in order to strengthen her account.

Epistemology needs to account for the success of science. In True Enough, Catherine Elgin argues that a veritist epistemology is inadequate to this task. She advocates shifting epistemology’s focus away from true belief and toward understanding, and further, jettisoning truth from its privileged place in epistemological theorizing. Pace Elgin, I argue that epistemology’s accommodation of science does not require rejecting truth as the central epistemic value. Instead, it requires understanding veritism in an ecumenical way that acknowledges a rich array of (...) truth-oriented values. ¶ In place of veritism, Elgin offers a holistic epistemology that takes epistemic norms to have their genesis in our collective practice of deliberation. The acceptability of epistemic norms turns on epistemic responsibility, as opposed to reliability, and truth-conduciveness is rejected as the standard of evaluation for arguments and methods of inquiry. I argue, by way of an extended discussion of a high-profile and controversial criminal case, that this leaves epistemic practices and their products inadequately grounded. I offer an alternative, veritistic account of epistemic norms that retains a modified version of truth-conduciveness as a standard of evaluation. However, my alternative account of epistemic norms is congenial to Elgin’s holistic epistemology, and, I suggest, could be incorporated within it. (shrink)

This paper aims to flesh out the celebrated notion of reflective equilibrium within a probabilistic framework for epistemic rationality. On the account developed here, an agent's attitudes are in reflective equilibrium when there is a certain sort of harmony between the agent's credences, on the one hand, and what the agent accepts, on the other hand. Somewhat more precisely, reflective equilibrium is taken to consist in the agent accepting, or being prepared to accept, all and only claims that follow from (...) a maximally comprehensive theory that is more probable than any other such theory. Drawing on previous work, the paper shows that when an agent is in reflective equilibrium in this sense, the set of claims they accept or are prepared to accept is bound to be logically consistent and closed under logical implication. The paper also argues that this account can explain various features of philosophical argumentation in which the notion of reflective equilibrium features centrally, such as the emphasis on evaluating philosophical theories holistically rather than in a piecemeal fashion. (shrink)

We argue that the trend toward providing users with feasible and actionable explanations of AI decisions—known as recourse explanations—comes with ethical downsides. Specifically, we argue that recourse explanations face several conceptual pitfalls and can lead to problematic explanation hacking, which undermines their ethical status. As an alternative, we advocate that explanations of AI decisions should aim at understanding.

Contemporary debate surrounding the nature of scientific progress has focused upon the precise role played by justification, with two realist accounts having dominated proceedings. Recently, however, a third realist account has been put forward, one which offers no role for justification at all. According to Finnur Dellsén’s (Stud Hist Philos Sci Part A 56:72–83, 2016) noetic account, science progresses when understanding increases, that is, when scientists grasp how to correctly explain or predict more aspects of the world that they could (...) before. In this paper, we argue that the noetic account is severely undermotivated. Dellsén provides three examples intended to show that understanding can increase absent the justification required for true belief to constitute knowledge. However, we demonstrate that a lack of clarity in each case allows for two contrasting interpretations, neither of which serves its intended purpose. On the first, the agent involved lacks both knowledge and understanding; and, on the second, the agent involved successfully gains both knowledge and understanding. While neither interpretation supports Dellsén’s claim that understanding can be prised apart from knowledge, we argue that, in general, agents in such cases ought to be attributed neither knowledge nor understanding. Given that the separability of knowledge and understanding is a necessary component of the noetic account, we conclude that there is little support for the idea that science progresses through increasing understanding rather than the accumulation of knowledge. (shrink)

Without doubt, there is a widespread usage of visualisations in science. However, what exactly the _epistemic status_ of these visual representations in science may be remains an open question. In the following, I will argue that at least some scientific visualisations are indispensible for our cognitive processes. My thesis will be that, with regard to the activity of _learning_, visual representations are of relevance in the sense of contributing to the aim of _scientific_ _understanding_. Taking into account that understanding can (...) be regarded as an epistemic desideratum in its own right, I will argue that, at least in some instances, no understanding can be achieved without the aid of visualisations. Consequently, they are of crucial importance in this process. Moreover, to support this thesis we will make use of some findings in educational psychology. (shrink)

The orthodox view of logic takes for granted the central importance of logical principles. Logic, and thus logical reasoning, is to be understood as a system of rules or principles with universal application. Let us call this orthodox view logical generalism. In this paper we argue that logical generalism, whether monist or pluralist, is wrong. We then outline an account of logical consequence in the absence of general logical principles, which we call logical particularism.

There are three main accounts of scientific progress: 1) the epistemic account, according to which an episode in science constitutes progress when there is an increase in knowledge; 2) the semantic account, according to which progress is made when the number of truths increases; 3) the problem-solving account, according to which progress is made when the number of problems that we are able to solve increases. Each of these accounts has received several criticisms in the last decades. Nevertheless, some authors (...) think that the epistemic account is to be preferred if one takes a realist stance. Recently, Dellsén proposed the noetic account, according to which an episode in science constitutes progress when scientists achieve increased understanding of a phenomenon. Dellsén claims that the noetic account is a more adequate realist account of scientific progress than the epistemic account. This paper aims precisely at assessing whether the noetic account is a more adequate realist account of progress than the epistemic account. (shrink)

I examine situations in which we say that different subjects have ‘different’, ‘competing’, or ‘conflicting understandings’ of a phenomenon. In order to make sense of such situations, we should turn our attention to an often neglected ambiguity in the word ‘understanding’. Whereas the notion of understanding that is typically discussed in philosophy is, to use Elgin’s terms, tethered to the facts, there is another notion of understanding that is not tethered in the same way. This latter notion is relevant because, (...) typically, talk of two subjects having ‘different’, ‘competing’, or ‘conflicting understandings’ of a phenomenon does not entail any commitment to the proposition that these subjects understand the phenomenon in the tethered sense of the word. This paper aims, first, to analyze the non-tethered notion of understanding, second, to clarify its relationship to the tethered notion, third, to explore what exactly goes on when ‘different’, ‘competing’, or ‘conflicting understandings’ clash and, fourth, to discuss the significance of such situations in our epistemic practices. In particular, I argue for a version of scientific pluralism according to which such situations are important because they help scientific communities achieve their fundamental epistemic goals—most importantly, the goal of understanding the world in the tethered sense. (shrink)

In this short note I argue that, using the type of configurations put forward in a recent paper by Laraudogoitia in this same journal, new paradoxes of infinity of a completely different nature can be formulated.

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 67 Heft: 3 Seiten: 373-391.

This chapter explores perspectivism in the American Pragmatist tradition. On the one hand, the thematization of perspectivism in contemporary epistemology and philosophy of science can benefit from resources in the American Pragmatist philosophical tradition. On the other hand, the Pragmatists have interesting and innovative, pluralistic views that can be illuminated through the lens of perspectivism. I pursue this inquiry primarily through examining relevant sources from the Pragmatist tradition. I will illustrate productive engagements between pragmatism and perspectivism in three areas: in (...) the pragmatists’ fallibilistic theories of inquiry and truth, in their pluralistic metaphysics, and in their views on cultural pluralism. While there are some potential sticking points between pragmatism and perspectivism, particularly around the visual metaphor of perspective, these philosophical approaches nonetheless have much to learn from each other. Perspectivism is in danger of falling between the horns of pernicious relativism and a platitudinous view of the limits of human perception and cognition. The pragmatists accounts of truth and reality open the possibility of a more thoroughgoing perspectivism. I will follow this thread through Charles S. Peirce’s, William James’, and John Dewey’s theories of inquiry and truth, Peirce’s evolutionary metaphysics, James’ radical pluralism, Dewey’s cultural naturalism, Richard Rorty’s anti-essentialism, Jane Addams’ standpoint epistemology, W.E.B. Du Bois’ theory of race consciousness, Horace Kallen’s and Alain LeRoy Locke’s cultural pluralism, and Mary Parker Follett’s account of pluralistic integration. (shrink)

In True enough,, Elgin argues against veritism, which is the view that truth is the paramount epistemic objective. Elgin’s argument against veritism proceeds from considering the role that models, idealizations, and thought experiments play in science to the conclusion that veritism is unacceptable. In this commentary, I argue that Elgin’s argument fails as an argument against veritism. I sketch a refutation by logical analogy of Elgin’s argument. Just as one can aim at gold medals and still find approximations to gold, (...) such as silver and bronze medals, to be acceptable and honest achievements in competitive sports, one can aim at full truths as the paramount epistemic objective and still find approximations to truth, such as models and idealizations, to be acceptable and honest achievements in scientific inquiry. (shrink)

Le principali concezioni del progresso scientifico sono tre: la concezione epistemica, secondo cui il progresso si verifica quando si verifica un incremento della conoscenza; la concezione semantica, secondo cui il progresso si verifica quando vi è un incremento delle verità; la concezione problem-solving, secondo cui il progresso si verifica quando si verifica un incremento del numero dei problemi che si è in grado di risolvere. La concezione epistemica è ritenuta la più compatibile con una prospettiva realista. Di recente, Dellsén ha (...) proposto la concezione “noetica”, secondo cui il progresso si verifica quando vi è un incremento dell’understanding di un fenomeno da parte degli scienziati. Dellsén sostiene che la concezione noetica sia una concezione realista del progresso più adeguata di quella epistemica. Scopo di questo articolo è valutare se la concezione noetica sia più adeguata della concezione epistemica. (shrink)

This paper calls into question one fundamental claim at the basis of an alleged puzzle for veritistic accounts of the value of idealized models: the claim that idealized models cannot be veridical representations of the world. Catherine Elgin has argued that the value of idealized models can only be explained if we construe them as exemplars, which do not represent the world. I argue that Elgin’s proposal is problematic and cannot accommodate central cases of idealization. Nevertheless, there is value in (...) Elgin’s proposal. I rescue her notion of selectiveness in exemplification and incorporate it within a revised account of representation. I provide independent motivation in favour of a form of veritism, which motivates a revision of Elgin’s case against it. I argue that an account based on selective representation has the resources to rescue veritism from the problems raised by Elgin. In the proposal I advance, idealized models are literally veridical representations of the world. (shrink)

Here, I take alethic views of understanding to be all views that hold that whether an explanation is true or false matters for whether that explanation provides understanding. I then argue that there is (as yet) no naturalistic defence of alethic views of understanding in cognitive science, because there is no agreement about the correct descriptions of the content of cognitive scientific explanations. I use this claim to argue for the provisional acceptance of afactivism in cognitive science, which is the (...) view that the truth or falsity of an explanation of cognition is irrelevant to whether that explanation provides understanding. I conclude by discussing the relation between understanding in cognitive science and understanding in other domains. (shrink)

One of the most lively debates on scientific understanding is standardly presented as a controversy between the so-called factivists, who argue that understanding implies truth, and the non-factivists whose position is that truth is neither necessary nor sufficient for understanding. A closer look at the debate, however, reveals that the borderline between factivism and non-factivism is not as clear-cut as it looks at first glance. Some of those who claim to be quasi-factivists come suspiciously close to the position of their (...) opponents, the non-factivist, from whom they pretend to differ. The non-factivist, in turn, acknowledges that some sort of ‘answering to the facts’ is indispensable for understanding. This paper discusses an example of convergence of the initially rival positions in the debate on understanding and truth: the use of the same substitute for truth by the quasi-factivist Kareem Khalifa and the non-factivists Henk de Regt and Victor Gijsbers. It is argued that the use of ‘effectiveness’ as a substitute for truth by both parties is not an occasional coincidence of terms, it rather speaks about a deeper similarity which have important implications for understanding the essential features of scientific understanding. (shrink)

Understanding natural phenomena is an important aim of science. Since the turn of the millennium the notion of scientific understanding has been a hot topic of debate in the philosophy of science. A bone of contention in this debate is the role of truth and representational accuracy in scientific understanding. So-called factivists and non-factivists disagree about the extent to which the theories and models that are used to achieve understanding must be true or accurate. In this paper we address this (...) issue by examining a case from the practice of synthetic chemistry. We investigate how understanding is obtained in this field by means of an in-depth analysis of the famous synthesis of periplanone B by W. Clark Still. It turns out that highly idealized models—that are representationally inaccurate and sometimes even inconsistent—and qualitative concepts are essential for understanding the synthetic pathway and accordingly for achieving the synthesis. We compare the results of our case study to various factivist and non-factivist accounts of how idealizations may contribute to scientific understanding and conclude that non-factivism offers a more plausible interpretation of the practice of synthetic chemistry. Moreover, our case study supports a central thesis of the non-factivist theory of scientific understanding developed by De Regt, namely that scientific understanding requires intelligibility rather than representational accuracy, and that idealization is one way to enhance intelligibility. (shrink)

Several paradoxes of infinity have recently featured in this journal involving gases distributed in a denumerable infinite series of compartments. I shall demonstrate in this paper that:a) None of these new paradoxes applies where the gases comply with both Boyle’s law and Avogadro’s law. As several of these new paradoxes expressly require compliance with Boyle’s law, it is unclear, in principle, as to whether there is a plausible model of gas that is able to uphold them all.b) Notwithstanding a), any (...) of the above paradoxes can be reinstated by acknowledging that there are two distinct, non-equivalent concepts of ideal gas. Indeed, the various infinity puzzles actually enable a distinction to be made between the two concepts. (shrink)

Wir Menschen streben danach, die Wirklichkeit zu verstehen. Eine Welt, die wir gut verstehen, ist eine, die wir "im Griff" haben, mit der wir gut umgehen können. Aber was heißt es genau, ein Phänomen der Wirklichkeit zu verstehen? Wie sieht unser Weltbild aus, wenn wir ein Phänomen verstanden haben? Welche Bedingungen müssen erfüllt sein, damit Verstehen gelingt? Die Kernthese des Buches ist, dass wir Phänomene der Wirklichkeit durch noetische Integration verstehen. Wir verstehen Phänomene, indem wir den entsprechenden Informationseinheiten eine sinnvolle (...) und angemessene Position in unserem Weltbild zuschreiben und insofern unser Weltbild in gewissem Maße der Wirklichkeit entspricht. (shrink)