Through the use of such "folk" concepts as belief, desire, intention, and expectation, Daniel Dennett asserts in this first full scale presentation of...

Every Thing Must Go aruges that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it ...

one takes to be the most salient, any pair could be judged more similar to each other than to the third. Goodman uses this second problem to showthat there can be no context-free similarity metric, either in the trivial case or in a scientifically ...

Bas C. van Fraassen presents an original exploration of how we represent the world.

The no-miracles argument for realism and the pessimistic meta-induction for anti-realism pull in opposite directions. Structural Realism---the position that the mathematical structure of mature science reflects reality---relieves this tension.

Are there really beliefs? Or are we learning (from neuroscience and psychology, presumably) that, strictly speaking, beliefs are figments of our imagination, items in a superceded ontology? Philosophers generally regard such ontological questions as admitting just two possible answers: either beliefs exist or they don't. There is no such state as quasi-existence; there are no stable doctrines of semi-realism. Beliefs must either be vindicated along with the viruses or banished along with the banshees. A bracing conviction prevails, then, to the (...) effect that when it comes to beliefs (and other mental items) one must be either a realist or an eliminative materialist. (shrink)

This book argues that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it really is, and not on philosophers' a priori intuitions, common sense, or simplifications of science. In addition to showing how recent metaphysics has drifted away from connection with all other serious scholarly inquiry as a result of not heeding this restriction, this book demonstrates how to build a metaphysics compatible with current fundamental physics, which, when combined (...) with metaphysics of the special sciences, can be used to unify physics with the other sciences without reducing these sciences to physics itself. Taking science metaphysically seriously, this book argues, means that metaphysicians must abandon the picture of the world as composed of self-subsistent individual objects, and the paradigm of causation as the collision of such objects. The text assesses the role of information theory and complex systems theory in attempts to explain the relationship between the special sciences and physics, treading a middle road between the grand synthesis of thermodynamics and information, and eliminativism about information. The consequences of the books' metaphysical theory for central issues in the philosophy of science are explored, including the implications for the realism versus empiricism debate, the role of causation in scientific explanations, the nature of causation and laws, the status of abstract and virtual objects, and the objective reality of natural kinds. (shrink)

Most recent philosophical thought about the scientific representation of the world has focused on dyadic relationships between language-like entities and the world, particularly the semantic relationships of reference and truth. Drawing inspiration from diverse sources, I argue that we should focus on the pragmatic activity of representing, so that the basic representational relationship has the form: Scientists use models to represent aspects of the world for specific purposes. Leaving aside the terms "law" and "theory," I distinguish principles, specific conditions, models, (...) hypotheses, and generalizations. I argue that scientists use designated similarities between models and aspects of the world to form both hypotheses and generalizations. (shrink)

Many standard philosophical accounts of scientific practice fail to distinguish between modeling and other types of theory construction. This failure is unfortunate because there are important contrasts among the goals, procedures, and representations employed by modelers and other kinds of theorists. We can see some of these differences intuitively when we reflect on the methods of theorists such as Vito Volterra and Linus Pauling on the one hand, and Charles Darwin and Dimitri Mendeleev on the other. Much of Volterra's and (...) Pauling's work involved modeling; much of Darwin's and Mendeleev's did not. In order to capture this distinction, I consider two examples of theory construction in detail: Volterra's treatment of post-WWI fishery dynamics and Mendeleev's construction of the periodic system. I argue that modeling can be distinguished from other forms of theorizing by the procedures modelers use to represent and to study real-world phenomena: indirect representation and analysis. This differentiation between modelers and non-modelers is one component of the larger project of understanding the practice of modeling, its distinctive features, and the strategies of abstraction and idealization it employs. (shrink)

Most scientific models are not physical objects, and this raises important questions. What sort of entity are models, what is truth in a model, and how do we learn about models? In this paper I argue that models share important aspects in common with literary fiction, and that therefore theories of fiction can be brought to bear on these questions. In particular, I argue that the pretence theory as developed by Walton (1990, Mimesis as make-believe: on the foundations of the (...) representational arts. Harvard University Press, Cambridge/MA) has the resources to answer these questions. I introduce this account, outline the answers that it offers, and develop a general picture of scientific modelling based on it. (shrink)

The book "Philosophical Foundations of Neuroscience" is an engaging criticism of cognitive neuroscience from the perspective of a Wittgensteinian philosophy of ordinary language. The authors' main claim is that assertions like "the brain sees" and "the left hemisphere thinks" are integral to cognitive neuroscience but that they are meaningless because they commit the mereological fallacy—ascribing to parts of humans, properties that make sense to predicate only of whole humans. The authors claim that this fallacy is at the heart of Cartesian (...) dualism, implying that current cognitive neuroscientists are Cartesian dualists. Against this claim, we argue that the fallacy cannot be committed within Cartesian dualism either, for this doctrine does not allow for an intelligible way of asserting that a soul is part of a human being. Also, the authors' Aristotelian essentialistic outlook is at odds with their Wittgensteinian stance, and we were unconvinced by their case against explanatory reductionism. Finally, although their Wittgensteinian stance is congenial with radical behaviorism, their separation between philosophy and science seems less so because it is based on a view of philosophy as a priori. The authors' emphasis on the a priori, however, does not necessarily commit them to rationalism if it is restricted to conceptual or analytical truths. (shrink)

Non-actual model systems discussed in scientific theories are compared to fictions in literature. This comparison may help with the understanding of similarity relations between models and real-world target systems. The ontological problems surrounding fictions in science may be particularly difficult, however. A comparison is also made to ontological problems that arise in the philosophy of mathematics.

Many biological investigations are organized around a small group of species, often referred to as ‘model organisms’, such as the fruit fly Drosophila melanogaster. The terms ‘model’ and ‘modelling’ also occur in biology in association with mathematical and mechanistic theorizing, as in the Lotka–Volterra model of predator-prey dynamics. What is the relation between theoretical models and model organisms? Are these models in the same sense? We offer an account on which the two practices are shown to have different epistemic characters. (...) Theoretical modelling is grounded in explicit and known analogies between model and target. By contrast, inferences from model organisms are empirical extrapolations. Often such extrapolation is based on shared ancestry, sometimes in conjunction with other empirical information. One implication is that such inferences are unique to biology, whereas theoretical models are common across many disciplines. We close by discussing the diversity of uses to which model organisms are put, suggesting how these relate to our overall account. 1 Introduction2 Volterra and Theoretical Modelling3 Drosophila as a Model Organism4 Generalizing from Work on Model Organisms5 Phylogenetic Inference and Model Organisms6 Further Roles of Model Organisms6.1 Preparative experimentation6.2 Model organisms as paradigms6.3 Model organisms as theoretical models6.4 Inspiration for engineers6.5 Anchoring a research community7 Conclusion. (shrink)

This paper is an interpretation and defense of Richard Levins’ “The Strategy of Model Building in Population Biology,” which has been extremely influential among biologists since its publication 40 years ago. In this article, Levins confronted some of the deepest philosophical issues surrounding modeling and theory construction. By way of interpretation, I discuss each of Levins’ major philosophical themes: the problem of complexity, the brute-force approach, the existence and consequence of tradeoffs, and robustness analysis. I argue that Levins’ article is (...) concerned, at its core, with justifying the use of multiple, idealized models in population biology. (shrink)

This brief commentary has three goals. The first is to argue that ‘‘framework debate’’ in cognitive science is unresolvable. The idea that one theory or framework can singly account for the vast complexity and variety of cognitive processes seems unlikely if not impossible. The second goal is a consequence of this: We should consider how the various theories on offer work together in diverse contexts of investigation. A final goal is to supply a brief review for readers who are compelled (...) by these points to explore existing literature on the topic. Despite this literature, pluralism has garnered very little attention from broader cognitive science. We end by briefly considering what it might mean for theoretical cognitive science. (shrink)

Some philosophers of science – the present author included – appeal to fiction as an interpretation of the practice of modeling. This raises the specter of an incompatibility with realism, since fiction-making is essentially non-truth-regulated. I argue that the prima facie conflict can be resolved in two ways, each involving a distinct notion of fiction and a corresponding formulation of realism. The main goal of the paper is to describe these two packages. Toward the end I comment on how to (...) choose among them. (shrink)

In this paper, I distinguish scientific models in three kinds on the basis of their ontological status—material models, mathematical models and fictional models, and develop and defend an account of fictional models as fictional objects—i.e. abstract objects that stand for possible concrete objects.

Upholders of fictionalism about scientific models have not yet successfully explained how scientists can learn about the real world by making comparisons between models and the real phenomena they stand for. In this paper I develop an account of model-world comparisons in terms of what I take to be the best antirealist analyses of comparative claims that emerge from the current debate on fiction.

"Neuroscience and Philosophy" begins with an excerpt from "Philosophical Foundations of Neuroscience," in which Maxwell Bennett and Peter Hacker question the ...

Cognitive neuroscientists frequently talk about the brain representing the world. Some philosophers claim that this is a confusion. This paper argues that there is no confusion, and outlines one thing that might mean, using the notion of a model derived from the philosophy of science. This description is then extended to make apply to propositional attitude attributions. A number of problems about propositional attitude attributions can be solved or dissolved by treating propositional attitudes as models.

The similarity view of scientific representation has recently been subjected to strong criticism. Much of this criticism has been directed against a ?naive? similarity account, which tries to explain representation solely in terms of similarity between scientific models and the world. This article examines the more sophisticated account offered by the similarity view's leading proponent, Ronald Giere. In contrast to the naive account, Giere's account appeals to the role played by the scientists using a scientific model. A similar move is (...) often made by defenders of resemblance theories of depiction, who invoke the role played by the artist, or by the viewers of a painting. In this article I look to debates over depiction to assess the difficulties facing those who wish to defend the similarity view of scientific representation. I then turn to examine Giere's account. Ultimately, I argue, this account is unsuccessful: while appealing to the role of scientists offers a promising way to defend the similarity view, Giere's own account does not capture what it is that scientists do when they use a model to represent the world. (shrink)

This paper outlines and defends a novel position in the color realism debate, namely structural realism. This position is novel in that it dissociates the veridicality of color attributions from the claim that physical objects are themselves colored. Thus, it is realist about color in both the semantic and epistemic senses, but not the ontic sense. The generality of this position is demonstrated by applying it to other “secondary qualities,” including heat, musical pitch, and odor. The basic argument proceeds by (...) analogy with the theory of measurement. I argue that perceptual experiences are analogous to numerical structures in that they are suitable for measurement, but only report measured values after they have been linked to states of a measurement device via calibration. Since the calibration of our sensory apparatus varies with context, it is inappropriate to identify specific experiences with specific properties in the world. Rather, it is structural relations between possible experiences which represent relations between possible external properties, and it is at the level of these structural relationships that veridicality is appropriately assessed. (shrink)

Thinking of models in science as fictions is said to be helpful, not merely because models are known or assumed to be false, but because work on the nature of fiction helps us understand what models are and how they work. I am unpersuaded. For example, instead of trying to assimilate truth-in-a model to truth-in-fiction we do better to see both as special and separate cases of the more general notion truth-according-to-a-corpus. Does enlightenment go the other way? Do we better (...) understand fiction's capacity to generate knowledge by thinking of it as a kind of modelling? If we see, as we should, fictions and models are parts of larger patterns of cognitive activity that include institutional frameworks, the best answer is no. (shrink)

In this paper, inspired by the late twentieth century developments in philosophy of science, I propose an ontological scheme to accommodate the scientifically-informed anti-substantivalist views of the self. I call the position structural realist theory of the self. More specifically, I argue that SRS provides a middle ground for bringing a metaphysical reconciliation between the two recurring, and apparently competing forms of such anti-substantivalist views, i.e., eliminativism and pluralism. The notion of the structural self, as the underpinning pattern that is (...) the subject of the ontological commitments in SRS, is not as cumbersome as the orthodox substantivalist notion, and yet accounts for the relation of the different aspects and elements of the self by integrating them structurally into a central unifying pattern of selfhood. I use the experimental studies of Northoff et al. about the processing of the self-related stimuli in the cortical midline structure of the brain, to argue that the underlying pattern of the selfhood could be sought at the level of information processing. I also add a programmatic suggestion about how the different situated, experiential and extended aspects of the selfhood could be structurally incorporated into this underlying pattern. (shrink)

Michael Weisberg’s account of scientific models concentrates on the ways in which models are similar to their targets. He intends not merely to explain what similarity consists in, but also to capture similarity judgments made by scientists. In order to scrutinize whether his account fulfills this goal, I outline one common way in which scientists judge whether a model is similar enough to its target, namely maximum likelihood estimation method. Then I consider whether Weisberg’s account could capture the judgments involved (...) in this practice. I argue that his account fails for three reasons. First, his account is simply too abstract to capture what is going on in MLE. Second, it implies an atomistic conception of similarity, while MLE operates in a holistic manner. Third, Weisberg’s atomistic conception of similarity can be traced back to a problematic set-theoretic approach to the structure of models. Finally, I tentatively suggest how these problems might be solved by a holistic approach in which models and targets are compared in a non-set-theoretic fashion. (shrink)

We outline Ladyman's 'metaphysical' or 'ontic' form of structuralrealism and defend it against various objections. Cao, in particular, has questioned theview of ontology presupposed by this approach and we argue that by reconceptualisingobjects in structural terms it offers the best hope for the realist in thecontext of modern physics.

An interpretation is given of John Dewey's views about “realism” in metaphysics, and of how these views relate to contemporary debates. Dewey rejected standard formulations of realism as a general metaphysical position, and interpreters have often been taken him to be sympathetic to some form of verificationism or constructivism. I argue that these interpretations are mistaken, as Dewey's unease with standard formulations of realism comes from his philosophical emphasis on intelligent control of events, by means of ordinary action. Because of (...) his views about relations, Dewey's views in this area do risk collapsing into an overly holistic position. I discuss how these problems might be avoided, and consider also how Dewey's views about naturalism and realism might usefully inform ongoing work. (shrink)

I critically examine some recent work on the philosophy of scientific fictions, focusing on the work of Winsberg. By considering two case studies in fracture mechanics, the strip yield model and the imaginary crack method, I argue that his reliance upon the social norms associated with an element of a model forces him to remain silent whenever those norms fail to clearly match the characteristic of fictions or non-fictions. In its place, I propose a normative epistemology of fictions which clarifies (...) a model's ontological commitments when the community of scientists lack any clear, shared norms of use. Specifically, I will introduce a variational account of fictions as an extension of Laymon's monotonic improvability account of idealizations. I will conclude by connecting this variational account of fictions to didactic fictions in general. (shrink)