Clark and Chalmers propose that the mind extends further than skin and skull. If they are right, then we should expect this to have some effect on our way of knowing our own mental states. If the content of my notebook can be part of my belief system, then looking at the notebook seems to be a way to get to know my own beliefs. However, it is at least not obvious whether self-ascribing a belief by looking at my notebook (...) is a case of introspection the same way that knowing my non-extended beliefs is. Traditionally this sort of introspection is thought to be privileged and special in ways that the extended introspection case seems not to be. There is nothing privileged about looking at my notebook. Anyone could do it. The aim of the paper is to find out how to understand extended introspection and whether there is something privileged and special about knowing one’s own extended beliefs. Moreover, the notebook case has close analogs using twenty-first century technology. It seems possible to know our beliefs that are extended to smartphones, wearable technology or a cloud-based data store. First, I present the case of extended introspection. I then discuss whether it should be understood as ordinary introspection or as mind-reading. Both seem to be bad fits, which finally prompts an original account for extended introspection based on epistemic rules. (shrink)

According to contemporary ‘process ontology’, organisms are best conceptualised as spatio-temporally extended entities whose mereological composition is fundamentally contingent and whose essence consists in changeability. In contrast to the Aristotelian precepts of classical ‘substance ontology’, from the four-dimensional perspective of this framework, the identity of an organism is grounded not in certain collections of privileged properties, or features which it could not fail to possess, but in the succession of diachronic relations by which it persists, or ‘perdures’ as one entity (...) over time. In this paper, I offer a novel defence of substance ontology by arguing that the coherency and plausibility of the radical reconceptualisation of organisms proffered by process ontology ultimately depends upon its making use of the ‘substantial’ principles it purports to replace. (shrink)

This chapter argues that scientific and philosophical progress in our understanding of the living world requires that we abandon a metaphysics of things in favour of one centred on processes. We identify three main empirical motivations for adopting a process ontology in biology: metabolic turnover, life cycles, and ecological interdependence. We show how taking a processual stance in the philosophy of biology enables us to ground existing critiques of essentialism, reductionism, and mechanicism, all of which have traditionally been associated with (...) substance ontology. We illustrate the consequences of embracing an ontology of processes in biology by considering some of its implications for physiology, genetics, evolution, and medicine. And we attempt to locate the subsequent chapters of the book in relation to the position we defend. (shrink)

The paper proposes a process-based model for an ontology that encompasses the emergence of process systems generated by increasingly complex levels of organization. Starting with a division of processes into those that are persistent and those that are fleeting, the model builds through a series of exclusive and exhaustive disjunctions. The crucial distinction is between those persistent and cohesive systems that are energy wells, and those that are far-from-equilibrium. The latter are necessarily open; they can persist only by interaction with (...) their environments. Further distinctions, developed by means of the notions of self-maintenance and error detection, lead to the identification of complex biological organisms that are flexible learners, some of which are self-conscious and form themselves into social institutions. This model provides a non-reductive model for understanding human beings as both embodied and yet emergent. In particular, it provides a way of characterizing action as ‘metaphysically deep’, not an ontological embarrassment within an otherwise physicalist world. (shrink)

I describe the key features of pure process realism-realism about the processes that are identified by experimental dynamics structured by scientific models-showing that the view meets criteria for scientific realism. I argue that process realism resolves many of the worries of the antirealist, including the problems of idealization, underdetermination, contextuality, multiplicity, and the pessimistic meta-induction. I show this resolution in the context of a contentious model from physics: the Bohr model of the atom. I then generalize from this discussion to (...) a collection of upshots and constraints on process realism as a view, in order to further distinguish it from orthodox, substance-paradigmatic- or thing-realism. Therefore, pure process realism is shown to be a form of realism compatible with empiricism. (shrink)

A crucial question for a process view of life is how to identify a process and how to follow it through time. The genidentity view can contribute decisively to this project. It says that the identity through time of an entity X is given by a well-identified series of continuous states of affairs. Genidentity helps address the problem of diachronic identity in the living world. This chapter describes the centrality of the concept of genidentity for David Hull and proposes an (...) extension of Hull’s view to the ubiquitous phenomenon of symbiosis. Finally, using immunology as a key example, it shows that the genidentity view suggests that the main interest of a process approach is epistemological rather than ontological and that its principal claim is one of priority, namely that processes precede and define things, and not vice versa. (shrink)

Drawing from a Sellarsian realist-naturalist epistemology, we trace different levels of cognitive hierarchy procedures through which a representational system learns to update its own states and improve its ‘map-making’ capabilities from pre-conscious operations which modulate base-localization functions, to patterns of epistemic revision and integration at the conceptual and theoretical levels, producing a nomological double of its world. We show how ontological theorization becomes diachronically coordinated with and constrained by empirical science, and how the formal-quantitative kernel of scientific theories corresponds to (...) qualitative-conceptual determinations at the structural level. Following Johanna Seibt’s characterization of ontology as a theory of categorial inference, we trace the preservation of inferential semantic structure across ontological theories in relation to model languages and provide provisional indications to coordinate Seibt’s account with a convergent realist assessment of systematic modeling, defining the epistemological conditions for articulating the preservation of formal structure in theories toward a limit-point of enquiry. (shrink)

General Process Theory (GPT) is a new (non-Whiteheadian) process ontology. According to GPT the domains of scientific inquiry and everyday practice consist of configurations of ‘goings-on’ or ‘dynamics’ that can be technically defined as concrete, dynamic, non-particular individuals called general processes. The paper offers a brief introduction to GPT in order to provide ontological foundations for research programs such as interactivism that centrally rely on the notions of ‘process,’ ‘interaction,’ and ‘emergence.’ I begin with an analysis of our common sense (...) concept of activities, which plays a crucial heuristic role in the development of the notion of a general process. General processes are not individuated in terms of their location but in terms of ‘what they do,’ i.e., in terms of their dynamic relationships in the basic sense of one process being part of another. The formal framework of GPT is thus an extensional mereology, albeit a non-classical theory with a non-transitive part-relation. After a brief sketch of basic notions and strategies of the GPT-framework I show how the latter may be applied to distinguish between causal, mechanistic, functional, self-maintaining, and recursively self-maintaining interactions, all of which involve ‘emergent phenomena’ in various senses of the term. (shrink)

The paper presents some essential heuristic and constructional elements of Free Process Theory (FPT), a non-Whiteheadian, monocategoreal framework. I begin with an analysis of our common sense concept of activities, which plays a crucial heuristic role in the development of the notion of a free process. I argue that an activity is not a type but a mode of occurrence, defined in terms of a network of inferences. The inferential space characterizing our concept of an activity entails that anything which (...) is conceived of as occurring in the activity mode is a concrete,dynamic, non-particular individual. Such individuals, which I call free processes, may be used for the interpretation of much more than just common sense activities. I introduce the formal theory FPT, a mereology with anon-transitive part-relation, which contains a typology of processes based on the following five parameters relating to: (a) patterns of possible spatial and temporal recurrence (automerity); (b) kinds of components (participant structure); (c) kinds of dynamic composition; (d) kinds of dynamic flow (dynamic shape); and (e) dynamic context. I show how these five evaluative dimensions for free processes can be used to define ontological correlates for various common sense categories,and to draw distinctions between various forms of agency(distributed, collective, reciprocal, entangled) and emergence (weak, strong,as autonomous system (Bickhard/Christensen)). (shrink)

The article _Anthropological crisis or crisis in moral __status: a philosophy of technology approach to the moral consideration of artificial intelligence_ questions the anthropology of properties commonly assumed in philosophical discussions about the relationship between humans and technologies and the attribution of moral status. By beginning to develop the possible link between the ontology of properties and the anthropological question aptly outlined by that contribution, this short commentary suggests that the adoption of a truly relational or non-proprietary approach in the (...) philosophy of technology seems at once necessary and challenging. For, on the one hand, it represents a response to the demands posed by information technologies; on the other it seems to call into question some of our deeply ingrained habits of thought. (shrink)

RÉSUMÉDans cet article, je soutiens que le « manifeste du processus » de John Dupré et Daniel Nicholson est ironiquement plus sympathique à la métaphysique descriptive qu’à la métaphysique révisionniste. En me concentrant sur leur argument selon lequel toute philosophie du processus glisse automatiquement dans l'obscurantisme Whiteheadien lorsqu'elle ne se contente pas de révéler seulement les caractéristiques problématiques du langage ordinaire, je soutiens que leur position dissimule un espace logique dans lequel la métaphysique révisionniste s'articule sans aucun obscurantisme Whiteheadien et (...) n'implique aucun apauvrissement de l'orientation critique/révisionniste. Je soutiens que les caractéristiques clés des ontologies sociales critiques respectives de Judith Butler et Talia Mae Bettcher occupent un tel espace logique. (shrink)