No contemporary compatibilist account of free will can be complete unless it engages with the consequence argument. I will argue that Wilfrid Sellars offered an ingenious version of compatibilism that can be used to refute the consequence argument. Unfortunately, owing to the opacity of Sellars’s writings on free will, his solution has been neglected. I will reconstruct his view here, demonstrating how it represents a powerful challenge to the consequence argument and tying it to some recent developments in the compatibilist (...) literature. (shrink)

Now in a new edition, this volume updates Davidson's exceptional Inquiries into Truth and Interpretation (1984), which set out his enormously influential philosophy of language. The original volume remains a central point of reference, and a focus of controversy, with its impact extending into linguistic theory, philosophy of mind, and epistemology. Addressing a central question--what it is for words to mean what they do--and featuring a previously uncollected, additional essay, this work will appeal to a wide audience of philosophers, linguists, (...) and psychologists. (shrink)

In this paper I offer a coherentist justification of induction along the lines of a Sellarsian coherence theory. On this coherence theory, a proposition is justified if we can answer all objections raised against it in our social practice of demanding justification and responding to such demands. On the basis of this theory of justification, I argue that we are justified in accepting the uniformity of nature partly because we have no alternative but to accept it for rationally pursuing our (...) epistemic goal. In addition, my coherentist view explains which inductive inferences it is rational to accept. Furthermore, my coherentist view also explains why we can hardly determine a particular numerical value x such that we can draw the conclusion ‘it is rational to accept that p’ from the premise ‘the numerical probability of p is greater than or equal to x’. (shrink)

In his new book, Brandom offers a new argument against the viability of Sellars’ scientific naturalism. Brandom attempts to show that if the Sellarsian it scientia mensura principle is understood as implying that manifest-image objects exist only if they are identical to scientific-image objects, it is undermined by the ‘Kant–Sellars’ thesis about identity which implies that manifest-image objects cannot be identical to scientific-image objects. This conclusion can be evaded by construing the relation between manifest and scientific objects as weaker than (...) that of identity, namely as a relation between manifest-image functional roles and scientific-image realizers. But Brandom again argues that even this weaker construal of the scientia mensura thesis is in conflict with another Sellarsian argument, this time against phenomenalism. It will be argued that this is not so. I will, moreover, suggest that the ‘function-realizer’ construal of the manifest-scientific image distinction is indeed tenable—especially if the process of determining the scientific-image realizers of functional roles specified in manifest-image is understood as the culmination of a self-correcting dynamic and diachronic process of conceptual change. Finally, I will argue that while Brandom is right to point out that Sellars’ adherence to the scientia mensura principle is based on a ‘unity-of-science’ view, he is wrong to think that his argument for the contrary conclusion is successful, because Brandom’s argument does not automatically tell against a weaker ‘unity-of-science’ view according to which incommensurability of explanatory levels in science is a pragmatically indispensable yet in principle dispensable feature of empirical inquiry. (shrink)

This paper addresses recent literature on rigid designation and natural kind terms that draws on the inferentialist approaches of Sellars and Brandom, among others. Much of the orthodox literature on rigidity may be seen as appealing, more or less explicitly, to a semantic form of “the given” in Sellars’s terms. However, the important insights of that literature may be reconstructed and articulated in terms more congenial to the Pittsburgh school of normative functionalism.

A major theme of recent philosophy of science has been the rejection of the empiricist thesis that, with the exception of terms which play a purely formal role, the language of science derives its meaning from some, possibly quite indirect, correlation with experience. The alternative that has been proposed is that meaning is internal to each conceptual system, that terms derive their meaning from the role they play in a language, and that something akin to "meaning" flows from conceptual framework (...) to experience. Much contemporary debate on the nature of conceptual change is a direct outgrowth of this holistic view of concepts, and much of the inconclusiveness of that debate derives from the lack of any clear understanding of what a conceptual system is, or of how conceptual systems confer meaning on their terms. (shrink)

This thesis focuses on models of conceptual change in science and philosophy. In particular, I developed a new bootstrapping methodology for studying conceptual change, centered around the formalization of several popular models of conceptual change and the collective assessment of their improved formal versions via nine evaluative dimensions. Among the models of conceptual change treated in the thesis are Carnap’s explication, Lakatos’ concept-stretching, Toulmin’s conceptual populations, Waismann’s open texture, Mark Wilson’s patches and facades, Sneed’s structuralism, and Paul Thagard’s conceptual revolutions. (...) -/- In order to analyze and compare the conception of conceptual change provided by these different models, I rely on several historical reconstructions of episodes of scientific conceptual change. The historical episodes of scientific change that figure in this work include the emergence of the morphological concept of fish in biological taxonomies, the development of scientific conceptions of temperature, the Church-Turing thesis and related axiomatizations of effective calculability, the history of the concept of polyhedron in 17th and 18th century mathematics, Hamilton’s invention of the quaternions, the history of the pre-abstract group concepts in 18th and 19th century mathematics, the expansion of Newtonian mechanics to viscous fluids forces phenomena, and the chemical revolution. I will also present five different formal and informal improvements of four specific models of conceptual change. I will first present two different improvements of Carnapian explication, a formal and an informal one. My informal improvement of Carnapian explication will consist of a more fine-grained version of the procedure that adds an intermediate, third step to the two steps of Carnapian explication. I will show how this novel three-step version of explication is more suitable than its traditional two-step relative to handle complex cases of explications. My second, formal improvement of Carnapian explication will be a full explication of the concept of explication itself within the theory of conceptual spaces. By virtue of this formal improvement, the whole procedure of explication together with its application procedures and its pragmatic desiderata will be reconceptualized as a precise procedure involving topological and geometrical constraints inside the theory of conceptual spaces. My third improved model of conceptual change will consist of a formal explication of Darwinian models of conceptual change that will make vast use of Godfrey-Smith’s population-based Darwinism for targeting explicitly mathematical conceptual change. My fourth improvement will be dedicated instead to Wilson’s indeterminate model of conceptual change. I will show how Wilson’s very informal framework can be explicated within a modified version of the structuralist model-theoretic reconstructions of scientific theories. Finally, the fifth improved model of conceptual change will be a belief-revision-like logical framework that reconstructs Thagard’s model of conceptual revolution as specific revision and contraction operations that work on conceptual structures. -/- At the end of this work, a general conception of conceptual change in science and philosophy emerges, thanks to the combined action of the three layers of my methodology. This conception takes conceptual change to be a multi-faceted phenomenon centered around the dynamics of groups of concepts. According to this conception, concepts are best reconstructed as plastic and inter-subjective entities equipped with a non-trivial internal structure and subject to a certain degree of localized holism. Furthermore, conceptual dynamics can be judged from a weakly normative perspective, bound to be dependent on shared values and goals. Conceptual change is then best understood, according to this conception, as a ubiquitous phenomenon underlying all of our intellectual activities, from science to ordinary linguistic practices. As such, conceptual change does not pose any particular problem to value-laden notions of scientific progress, objectivity, and realism. At the same time, this conception prompts all our concept-driven intellectual activities, including philosophical and metaphilosophical reflections, to take into serious consideration the phenomenon of conceptual change. An important consequence of this conception, and of the analysis that generated it, is in fact that an adequate understanding of the dynamics of philosophical concepts is a prerequisite for analytic philosophy to develop a realistic and non-idealized depiction of itself and its activities. (shrink)

In this paper we argue that inferentialist approach to meaning does not, by itself, show that meaning is normative in a prescriptive sense, and that the constitutive rules argument is especially troubling for this position. To show that, we present the proto-inferentialist theory developed by Ajdukiewicz and claim that despite the differences between his theory and contemporary inferentialism rules of language in both theories function more like classificatory devices than prescriptions. Inferentialists can respond by claiming that in their theory meaning (...) is essentially social and hence normative, but we claim that then semantic normativity becomes derivative of social normativity. (shrink)

This essay considers why English-speaking scholars have been inclined to engage Indian philosophical materials “philosophically,” as opposed to purely historically. That is to say, they have tended to ask questions about the philosophical significance and even validity of the theories they encounter in Indian philosophical writings, often approaching them critically in the way philosophers assess contemporary philosophical ideas. I first attempt to explain how this phenomenon has come about. Then I attempt to justify the philosophical approach to the study of (...) Indian philosophical texts by showing how it complements, in various ways, the historical-philological study of these materials. (shrink)

Several forms of naturalism are currently extant. Proponents of the various approaches disagree on matters of strategy and detail but one theme is common: we have not received any revelations about the nature of the world -- including our own nature. Whatever knowledge we have has been acquired through a fallible process of conjecture and revision. This common theme will bring to mind the writings of Karl Popper and, in many respects, Popper is the father of contemporary naturalism. Along with (...) Popper, the form of naturalism that I would defend is realistic in the following sense: it considers the acquisition of knowledge of the nature of the world to be a pursuable long-term goal of our epistemic activities. (See Brown [1987, 1988, 1990].) Popper's central interest in truth has led him to object to the pervasive concern with concepts among contemporary philosophers. Truth, Popper insists, is the fundamental epistemic concern; propositions are the bearers of truth; and the evaluation of propositions should be at the center of our epistemic focus (e.g., 1965, pp. 18-21; 1972, pp. 123-24). Concern with concepts, Popper maintains, is a distraction. Yet, this leaves us in an odd position. When we study a particular subject matter, one of our main problems is to determine what kinds of entities and processes occur in that domain. But the kinds of entities and processes we attribute to a domain will be captured in the concepts we use for describing that domain and, from a naturalistic point of view, concepts are no more available through revelation than are propositions. As our knowledge develops, we must not only propose and evaluate propositions, we must also propose and evaluate concepts. (shrink)

This article examines Wilfrid Sellars's views on the epistemic status of philosophical propositions. It suggests that according to Sellars philosophical propositions are normative and practically oriented. They do not form a theory for the description of reality; their function is, rather, that of motivating actions which aim at changing reality. The article argues that the role of philosophical propositions can be illuminated if they are understood as a special kind of (proposed) “material” rules of inference, provided that the latter are (...) construed as being firmly entrenched in practice. To this end, a distinction between “theoretical” and “practical” anomalies is drawn to better elucidate—and in some cases criticize and further expand—Sellars's position on the relation between the theoretical and practical dimensions of philosophical activity. In this connection, the Weberian notion of the “disenchantment of the world” is used to throw light on the relation between these two dimensions. (shrink)

This paper explores the epistemic and moral responsibility individuals and institutions bear for climate change and sustainability. Highlighting challenges individuals face in understanding climate information, it emphasises the pivotal role of governments and intergovernmental institutions in exercising collective intentionality regarding climate change mitigation and sustainability education. Despite the commendable efforts of other collective entities, such as NGOs and climate movements, this responsibility belongs solely to national governments and intergovernmental institutions because they have a unique ability to create social rules. However, (...) such action remains a desideratum. Current data on ecological crises show that there is a pressing need for heightened awareness and decisive, concrete action. (shrink)

This thesis comprises three main chapters—each comprising one relatively standalone paper. The unifying theme is fragmentalism about truth, which is the view that the predicate “true” either expresses distinct concepts or expresses distinct properties. -/- In Chapter 1, I provide a formal development of alethic pluralism. Pluralism is the view that there are distinct truth properties associated with distinct domains of subject matter, where a truth property satisfies certain truth-characterizing principles. On behalf of pluralists, I propose an account of logic (...) and semantics that shows how they can answer central conceptual and logical challenges for their view. -/- In Chapter 2, I motivate and develop a modal account of propositions on the basis of an iterative conception of propositions, where the modality is logico-mathematical. The modal account of propositions takes the conception to motivate an inherently potential hierarchy of propositions. I show that the account helps provide satisfying solutions to the intensional paradoxes of Russell-Myhill, Kaplan, and Prior. -/- In Chapter 3, I propose that “true” is polysemous. I suggest that “true” is initially polysemous between correspondence truth and disquotational truth, and further polysemous between the meanings corresponding to the subconcepts of the concept truth generated by the indefinite extensibility of that concept. I show that the proposal provides satisfying solutions to the semantic paradoxes. (shrink)

ABSTRACT: Ever since Hume raised the problem of induction, many philosophers have tried to solve this problem; however, there still is no solution that has won wide acceptance among philosophers. According to Wilfrid Sellars, the reason is mainly that these philosophers have tried to justify induction by theoretical reasoning rather than by practical reasoning. In this paper I offer a sort of Sellarsian proposal. On the basis of the instrumental principle and the constructivist view of the concept of epistemic justification, (...) I argue that it is reasonable to accept induction.RÉSUMÉ: Depuis que Hume a soulevé le problème de l’induction, nombreux ont été les philosophes qui se sont attaqués à cette question. Aucun, pourtant, n’y a jusqu’à présent apporté de réponse satisfaisante et susceptible d’entraîner l’adhésion générale. Selon Wilfrid Sellars, la raison de cet échec est que les tentatives de justification se fondaient sur des raisonnements théoriques plutôt que pratiques. L’auteur offre ici une sorte de solution «sellarsienne» au problème. À partir du principe instrumental et de la conception constructiviste de la justification épistémique, l’auteur tente de démontrer qu’il est raisonnable d’accepter l’induction. (shrink)

Three major views of the observation?theory relation are now extant: (1) Observation and theory are mutually independent and observation provides the basis for evaluating theories. (2) Observations are theory?dependent and do not provide objective grounds for evaluating theories. (3) The concept of observation should be extended in a way that includes many so?called ?theoretical?entities? among the observables. Analyses of these views set the stage for a new approach that incorporates lessons learned from discussions of earlier accounts. The central idea of (...) this new approach is that empirical testing requires comparison of results arrived at by derivation from the theory being tested (plus appropriate auxiliary premises) with results derived from an interaction with aspects of nature in the theory's domain. These routes are independent in that each can be pursued without knowledge of the details or results of the alternative route. The approach accounts for the role of empirical results in evaluating theories without requiring that these results be theory?free or more certain than theoretical results. It also provides a basis for understanding the conditions under which a conflict between observation and theory can result in rejection of the observational result. (shrink)

Robert Brandom argues for a “pragmatic phenomenalist account” of knowledge. On this account, we should understand our notion of justification in accordance with a Sellarsian social practice model, and there is nothing more to the phenomenon of knowledge than the proprieties of takings-as-knowing. I agree with these two claims. But Brandom's proposal is so sketchy that it is unclear how it can deal with a number of much-discussed problems in contemporary epistemology. The main purpose of this article is to develop (...) and defend a pragmatic phenomenalist account of knowledge by resolving those problems. I argue, in particular, that this account can accommodate both the lesson of the Gettier problem and the lesson of reliabilism simultaneously. -/- RÉSUMÉ: Robert Brandom soutient une «théorie pragmatique et phénomenaliste» de la connaissance. Selon cette théorie, nous devons comprendre notre notion de justification d'après un modèle sellarsien de la pratique sociale, et il n'y a rien d'autre dans phénomène de connaissance que la pertinence de «prendre-pour-connaître». Je suis tout à fait d'accord avec ces deux opinions. Mais la thèse de Brandom est si sommaire qu'il n'est pas évident de savoir comment elle peut trailer les nombreux problèmes discutés en épistémologie contemporaine. Le but principal de cet article est de développer et défendre une théorie pragmatique et phénomenaliste de la connaissance en résolvant ces problèmes. Je soutiens, en particulier, que cette théorie peut s'accorder en même temps à lerçon du problème de Gettier et au «fiabilisme». (shrink)