Ernst Mayr argued that the emergence of biology as a special science in the early nineteenth century was possible due to the demise of the mathematical model of science and its insistence on demonstrative knowledge. More recently, John Zammito has claimed that the rise of biology as a special science was due to a distinctive experimental, anti-metaphysical, anti-mathematical, and anti-rationalist strand of thought coming from outside of Germany. In this paper we argue that this narrative neglects the important role played (...) by the mathematical and axiomatic model of science in the emergence of biology as a special science. We show that several major actors involved in the emergence of biology as a science in Germany were working with an axiomatic conception of science that goes back at least to Aristotle and was popular in mid-eighteenth-century German academic circles due to its endorsement by Christian Wolff. More specifically, we show that at least two major contributors to the emergence of biology in Germany—Caspar Friedrich Wolff and Gottfried Reinhold Treviranus—sought to provide a conception of the new science of life that satisfies the criteria of a traditional axiomatic ideal of science. Both C.F. Wolff and Treviranus took over strong commitments to the axiomatic model of science from major philosophers of their time, Christian Wolff and Friedrich Wilhelm Joseph Schelling, respectively. The ideal of biology as an axiomatic science with specific biological fundamental concepts and principles thus played a role in the emergence of biology as a special science. (shrink)

In the present paper I investigate the role that analogy plays in eighteenth-century biology and in Kant’s philosophy of biology. I will argue that according to Kant, biology, as it was practiced in the eighteenth century, is fundamentally based on analogical reflection. However, precisely because biology is based on analogical reflection, biology cannot be a proper science. I provide two arguments for this interpretation. First, I argue that although analogical reflection is, according to Kant, necessary to comprehend the nature of (...) organisms, it is also necessarily insufficient to fully comprehend the nature of organisms. The upshot of this argument is that for Kant our understanding of organisms is necessarily limited. Second, I argue that Kant did not take biology to be a proper science because biology was based on analogical arguments. I show that Kant stemmed from a philosophical tradition that did not assign analogical arguments an important justificatory role in natural science. Analogy, according to this conception, does not provide us with apodictically certain cognition. Hence, sciences based on analogical arguments cannot constitute proper sciences. (shrink)

This paper investigates conceptions of explanation, teleology, and analogy in the works of Immanuel Kant (1724-1804) and Georges Cuvier (1769-1832). Richards (2000, 2002) and Zammito (2006, 2012, 2018) have argued that Kant’s philosophy provided an obstacle for the project of establishing biology as a proper science around 1800. By contrast, Russell (1916), Outram (1986), and Huneman (2006, 2008) have argued, similar to suggestions from Lenoir (1989), that Kant’s philosophy influenced the influential naturalist Georges Cuvier. In this article, I wish to (...) expand on and further the work of Russell, Outram, and Huneman by adopting a novel perspective on Cuvier and considering (a) the similar conceptions of proper science and explanation of Kant and Cuvier, and (b) the similar conceptions of the role of teleology and analogy in the works of Kant and Cuvier. The similarities between Kant and Cuvier show, contrary to the interpretation of Richards and Zammito, that some of Kant’s philosophical ideas, whether they derived from him or not, were fruitfully applied by some life scientists who wished to transform life sciences into proper sciences around 1800. However, I also show that Cuvier, in contrast to Kant, had a workable strategy for transforming the life sciences into proper sciences, and that he departed from Kant’s philosophy of science in crucial respects. (shrink)

Tracing the leading role of emotions in the evolution of the mind, a philosopher and a psychologist pair up to reveal how thought and culture owe less to our faculty for reason than to our capacity to feel. Many accounts of the human mind concentrate on the brain’s computational power. Yet, in evolutionary terms, rational cognition emerged only the day before yesterday. For nearly 200 million years before humans developed a capacity to reason, the emotional centers of the brain were (...) hard at work. If we want to properly understand the evolution of the mind, we must explore this more primal capability that we share with other animals: the power to feel. Emotions saturate every thought and perception with the weight of feelings. The Emotional Mind reveals that many of the distinctive behaviors and social structures of our species are best discerned through the lens of emotions. Even the roots of so much that makes us uniquely human—art, mythology, religion—can be traced to feelings of caring, longing, fear, loneliness, awe, rage, lust, playfulness, and more. From prehistoric cave art to the songs of Hank Williams, Stephen T. Asma and Rami Gabriel explore how the evolution of the emotional mind stimulated our species’ cultural expression in all its rich variety. Bringing together insights and data from philosophy, biology, anthropology, neuroscience, and psychology, The Emotional Mind offers a new paradigm for understanding what it is that makes us so unique. (shrink)

This paper focuses on Kant's account of physical geography and his theory of the Earth. In spelling out the epistemological foundations of Kant's physical geography, the paper examines 1) their connection to the mode of holding-to-be-true, mathematical construction and empirical certainty and 2) their implications for Kant's view of cosmopolitan right. Moreover, by showing the role played by the mathematical model of the Earth for the foundations of Kant's Doctrine of Right, the exact relationship between the latter and physical geography (...) is highlighted. Finally, this paper shows how, in Kant's view, the progress of physical geography can be assured if and only if the free circulation of human beings is established and regulated by law. Therefore, examining the mutual relationship between the theory of Earth and the foundations of right opens new perspectives on the relationship between epistemology and practical philosophy within Kant's system. (shrink)

This article presents a new argument concerning the relation between Kant’s theory of race and aspects of the critical philosophy. It argues that Kant’s treatment of the problem of the systematic unity of nature and knowledge in the Critique of Pure Reason and the Critique of the Power of Judgment can be traced back a methodological problem in the natural history of the period – that of the possibility of a natural system of nature. Kant’s transformation of the methodological problem (...) from natural history into a set of philosophical problems proceeds by way of the working out of his own problem in natural history – the problem of the natural history of the human races – and specifically the problem of the unity in diversity of the human species, in response to which he develops a theory of race. This theory of race is, further, the first developed model of the use of teleological judgment in Kant’s work. The article thus argues that Kant’s philosophical position on the sy... (shrink)

Kant is well known for his restrictive conception of proper science. In the present paper I will try to explain why Kant adopted this conception. I will identify three core conditions which Kant thinks a proper science must satisfy: systematicity, objective grounding, and apodictic certainty. These conditions conform to conditions codified in the Classical Model of Science. Kant’s infamous claim that any proper natural science must be mathematical should be understood on the basis of these conditions. In order to substantiate (...) this reading, I will show that only in this way it can be explained why Kant thought (1) that mathematics has a particular foundational function with respect to the natural sciences and (2) as such secures their scientific status. (shrink)

This article examines how Kant’s conceptualizations of natural history and teleological judgement shape his understanding of human difference and race. I argue that the teleological framework encasing Kant’s racial theory implies constraints on the capacity of non-whites to make moral progress. While commentators tend to approach Kant’s racial theory in relation to his political theory, his late-life cosmopolitanism, and his treatments (or non-treatments) of colonialism, empire and slavery, the problem I focus on here is that race is itself only intelligible (...) in relation to a teleological natural history limiting certain races’ capacities to engage in humanity’s moral vocation. (shrink)

Kant -- drawing on his eighteenth-century predecessors -- provided a discerning and powerful characterization of what biologists had to explain in organic form. His difference from the rest is that he opined that was impossible to explain it. Its ’inscrutability’ was intrinsic. The third ’Critique’ essentially proposed the reduction of biology to a kind of prescientific descriptivism, doomed never to attain authentic scientificity. By contrast, for Locke, and ’a fortiori’ for Buffon and his followers, ’intrinsic purposiveness’ was a fact of (...) the matter about concrete biological phenomena; the features of internal self-regulation were hypotheses arising out of actual research practice. The difference comes most vividly to light once we recognize Kant’s distinction of the concept of organism from the concept of life. (edited). (shrink)

While Kant introduces his critical philosophy in continuity with the experimental tradition begun by Francis Bacon, it is widely accepted that his Copernican revolution places experimental physics outside the bounds of science. Yet scholars have recently contested this view. They argue that in Critique of the Power of Judgment Kant’s engagement with the growing influence of vitalism in the 1780s leads to an account of nature’s formative power that returns experimental physics within scientific parameters. Several critics are sceptical of this (...) revised reading. They argue that Kant’s third Critique serves precisely to deflate the epistemological status of experimental physics, thereby protecting science from the threat of vitalism. In this paper I examine Kant’s account of science in the context of the experimental tradition of philosophy, particularly in relation to the generation dilemma of the eighteenth century. I argue that Kant does not deflate the epistemological status of experimental physics but rather introduces systematicity to the experimental tradition. By identifying the reflective use of reason to organize laws of experience into a systematic whole, Kant aims to ground experimental inquiry on the secure course of a science, opening a conception of science as a research programme. (shrink)

http://dx.doi.org/10.5007/1808-1711.2012v16n1p53 Ratifying Haeckel and contradicting Kant’s negative prophesy, in this paper I try to show that Darwin was, really, the Newton of the blade of grass . Darwin showed how the configurations according to goals of the living beings, could be explained from a naturalistic point of view, without having to postulate the existence of an intentional agent that had arranged or prearranged then. This achievement, nevertheless, was obtained by a way that Kant could not foresee and that Haeckel could (...) not understand: Darwin came there showing that there was more natural science than that Newton, Kant and Haeckel could conceive. (shrink)

Kant is well known for his restrictive conception of proper science. In the present paper I will try to explain why Kant adopted this conception. I will identify three core conditions which Kant thinks a proper science must satisfy: systematicity, objective grounding, and apodictic certainty. These conditions conform to conditions codified in the Classical Model of Science. Kant’s infamous claim that any proper natural science must be mathematical should be understood on the basis of these conditions. In order to substantiate (...) this reading, I will show that only in this way it can be explained why Kant thought (1) that mathematics has a particular foundational function with respect to the natural sciences and (2) as such secures their scientific status. (shrink)

Late eighteenth-century writings on race by Kant and four of his contemporaries.

Kant’s analysis of the concept of natural purpose in the Critique of judgment captured several features of organisms that he argued warranted making them the objects of a special field of study, in need of a special regulative teleological principle. By showing that organisms have to be conceived as self-organizing wholes, epigenetically built according to the idea of a whole that we must presuppose, Kant accounted for three features of organisms conflated in the biological sciences of the period: adaptation, functionality (...) and conservation of forms..Kant’s unitary concept of natural purpose was subsequently split in two directions: first by Cuvier’s comparative anatomy, that would draw on the idea of adaptative functions as a regulative principle for understanding in reconstituting and classifying organisms; and then by Goethe’s and Geoffroy’s morphology, a science of the general transformations of living forms. However, such general transformations in nature, objects of an alleged ‘archaeology of nature’, were thought impossible by Kant in the §80 of the Critique of judgment. Goethe made this ‘adventure of reason’ possible by changing the sense of ‘explanation’: scientific explanation was shifted from the investigation of the mechanical processes of generation of individual organisms to the unveiling of some ideal transformations of types instantiated by those organisms. (shrink)

I discuss various reactions to my article “Again, what the philosophy of science is not” [Callebaut (Acta Biotheor 53:92–122 (2005a))], most of which concern the naturalism issue, the place of the philosophy of biology within philosophy of science and philosophy at large, and the proper tasks of the philosophy of biology.

From 1754 to 1756 Kant wrote on such central, related topics as the axial rotation of the Earth, the theory of heat, and the composition of matter, focusing on space, force, and motion. It has been noted that each of these topics pertains to his 1755 Universal Natural History and Theory of the Heavens, in which he drew on extant cosmogonies and the analogical form of Newtonianism developed by naturalists including Buffon, Haller, and Thomas Wright. How does Kant build on (...) these various sources? This article aims to provide a nuanced account of specific features of the relation between natural history and natural philosophy in Kant’s early developmental theory of the universe and to illuminate the strategy that guides his innovative, selective appropriation of contemporaneous insights. -/- . (shrink)

Ce volume, paru il y a maintenant treize ans, faisait suite à un colloque tenu au Centre de l’Académie Polonaise des Sciences à Paris à l’occasion du tricentenaire de la naissance du naturaliste français Georges-Louis Leclerc de Buffon. Consacré aux relations entretenues par le grand naturaliste français des Lumières avec la Pologne, il constitue une rare contribution à l’étude des circulations de savoirs scientifiques entre la France et l’Europe Centrale et Orientale au xviiie siècle. Le parcourir, treize ans après sa (...) publication, nous invite à évoquer l’historiographie relative à Buffon et à ses rapports avec la culture de son temps. (shrink)

Taking as its starting-point the interest in archaeological metaphors evinced by Freud and by Jung, this paper considers the project of analytical psychology under the rubric of the recently discussed term, ‘philosophical archaeology’. Noting the shared methodological assumptions and procedures between these two areas, the paper goes on to examine the extent to which Jung’s project can legitimately be considered as an archaeological pursuit in respect of two key aspects: its humanism, and its hermeneutics. In this second case, the paper (...) concludes, we can learn much from Jung’s recently published Red Book, sections of which may be profitably read through the lens of his seminal paper, ‘The Aims of Psychotherapy’. What emerges from this discussion is a clearer appreciation of the role of the archaic in Jung’s thought, an insight into the analytic consulting-room (as a place of the archetypal) as a third instance of the site of philosophical archaeology in addition to the archive (as a place of statement or l’énoncé) and the museum (as a place of expression), and a confirmation of Heidegger’s assertion that ‘the authenticity and greatness of historical knowledge reside in an understanding of the mysterious character of the beginning’. (shrink)