The Polish philosophy of mathematics in the 19th century is not a well-researched topic. For this period, only five philosophers are usually mentioned, namely Jan Śniadecki, Józef Maria Hoene-Wroński, Henryk Struve, Samuel Dickstein, and Edward Stamm. This limited and incomplete perspective does not allow us to develop a well-balanced picture of the Polish philosophy of mathematics and gauge its influence on 19th- and 20th-century Polish philosophy in general. To somewhat complete our picture of the (...) history of the Polish philosophy of mathematics in those times, we here present the profiles of some lesser-known Polish Romantic philosophers of the 19th century, namely Karol Libelt, Bronisław Trentowski, and Józef Kremer. We discuss their contributions to the philosophy of mathematics and their metaphysical perspectives, and we also show how their metaphysical ideas have found some continuity in the studies of some Catholic philosophers. (shrink)

This chapter examines the legacy of Kuhn’s Structure for normative philosophy of science. As an argument regarding the history of 20th century philosophy of science, I contend that the main legacy of Structure was destructive: Structure shifted philosophy of science away from addressing general normative philosophical issues (e.g., the demarcation problem, empirical testability) towards more deflationary and local approaches to normative issues. This is evident in the first generation of post-Structure philosophers (...) of science in the 1980s and 1990s, who adopted a pluralist approach to HPS. As a metaphilosophical argument regarding the methods adopted in HPS, I argue that there are a plurality of legitimate philosophical methodologies for inferring normative claims from historical cases. I frame this argument as a response to Pitt’s dilemma of case studies. I reject Pitt’s dilemma for its presupposition of an unrealistic and unfruitful standard (viz., epistemic certainty) for assessing HPS arguments and its analysis of philosophical methodology at the level of individual arguments. Pitt’s dilemma is most usefully understood as identifying potential points of criticism for HPS arguments. -/- The chapter begins with an examination of Kuhn’s normative philosophy of science in Structure and his position that historical cases provide evidence for philosophical claims. Kuhn’s philosophical methodology is insufficiently articulated, and his utilization of case studies is subject to objections (viz., interpretative bias, hasty generalization) implied by Pitt’s dilemma. I subsequently examine four post-Kuhnian methodological perspectives: (1) Ian Hacking’s particularism, (2) Helen Longino’s practice-based approach, (3) Michael Friedman’s neo-Kantianism, and (4) Hasok Chang’s complementary science. These views suggest alternative methodological strategies in HPS for addressing normative issues. I conclude by articulating some outstanding methodological challenges for the pluralist tradition of HPS—associated with the Stanford and Minnesota schools of philosophy of science—that emerged in the 1980s and remains influential. (shrink)

Karl Popper (1902-1994) was one of the most influential philosophers of science of the 20th century. He made significant contributions to debates concerning general scientific methodology and theory choice, the demarcation of science from non-science, the nature of probability and quantum mechanics, and the methodology of the social sciences. His work is notable for its wide influence both within the philosophy of science, within science itself, and within a broader social context. Popper’s (...) early work attempts to solve the problem of demarcation and offer a clear criterion that distinguishes scientific theories from metaphysical or mythological claims. Popper’s falsificationist methodology holds that scientific theories are characterized by entailing predictions that future observations might reveal to be false. When theories are falsified by such observations, scientists can respond by revising the theory, or by rejecting the theory in favor of a rival or by maintaining the theory as is and changing an auxiliary hypothesis. In either case, however, this process must aim at the production of new, falsifiable predictions. While Popper recognizes that scientists can and do hold onto theories in the face of failed predictions when there are no predictively superior rivals to turn to. He holds that scientific practice is characterized by its continual effort to test theories against experience and make revisions based on the outcomes of these tests. By contrast, theories that are permanently immunized from falsification by the introduction of untestable ad hoc hypotheses can no longer be classified as scientific. Among other things, Popper argues that his falsificationist proposal allows for a solution of the problem of induction, since inductive reasoning plays no role in his account of theory choice. Along with his general proposals regarding falsification and scientific methodology, Popper is notable for his work on probability and quantum mechanics and on the methodology of the social sciences. Popper defends a propensity theory of probability, according to which probabilities are interpreted as objective, mind-independent properties of experimental setups. Popper then uses this theory to provide a realist interpretation of quantum mechanics, though its applicability goes beyond this specific case. With respect to the social sciences, Popper argued against the historicist attempt to formulate universal laws covering the whole of human history and instead argued in favor of methodological individualism and situational logic. Table of Contents 1. Background 2. Falsification and the Criterion of Demarcation a. Popper on Physics and Psychoanalysis b. Auxiliary and Ad Hoc Hypotheses c. Basic Sentences and the Role of Convention d. Induction, Corroboration, and Verisimilitude 3. Criticisms of Falsificationism 4. Realism, Quantum Mechanics, and Probability 5. Methodology in the Social Sciences 6. Popper’s Legacy 7. References and Further Reading a. Primary Sources b. Secondary Sources -/- . (shrink)

This chapter describes the conceptual foundations of cognitive science during its establishment as a science in the 20th century. It is organized around the core ideas of individual agency as its basic explanans and information-processing as its basic explanandum. The latter consists of a package of ideas that provide a mathematico-engineering framework for the philosophical theory of materialism.

The study of color expanded rapidly in the 20th century. With this expansion came fragmentation, as philosophers, physicists, physiologists, psychologists, and others explored the subject in vastly different ways. There are at least two ways in which the study of color became contentious. The first was with regard to the definitional question: what is color? The second was with the location question: are colors inside the head or out in the world? In this chapter, we summarize the most (...) prominent answers that color scientists and philosophers gave to the definitional and location questions in the 20th century. We identify some of the different points at which their work intersected, as well as the most prominent schisms between them. One overarching theme of the chapter is the surprising proliferation of different views on color. Whereas some assume that progress in science must take the form of convergence, the 20th century history of color exhibited a marked divergence in views. This chapter leaves it an open question whether an ultimate unification of views is possible, or whether the only thing that ties together the study of “color” is the shared inheritance of a word. (shrink)

Since antiquity well into the beginnings of the 20th century geometry was a central topic for philosophy. Since then, however, most philosophers of science, if they took notice of topology at all, considered it as an abstruse subdiscipline of mathematics lacking philosophical interest. Here it is argued that this neglect of topology by philosophy may be conceived of as the sign of a conceptual sea-change in philosophy of science that expelled geometry, and, more (...) generally, mathematics, from the central position it used to have in philosophy of science and placed logic at center stage in the 20th century philosophy of science. Only in recent decades logic has begun to loose its monopoly and geometry and topology received a new chance to find a place in philosophy of science. (shrink)

Bad philosophy is responsible for the climate and nature crises, and other global problems too that threaten our future. That sounds mad, but it is true. A philosophy of science, or of theatre or life is a view about what are, or ought to be, the aims and methods of science, theatre or life. It is in this entirely legitimate sense of “philosophy” that bad philosophy is responsible for the crises we face. First, and (...) in a blatantly obvious way, those institutions, organizations, corporations, businesses, endeavours, and activities of humanity that cause the crises and global problems we face, do so because of the aims they pursue (profit perhaps, or power, or heat and light for homes), and the methods adopted in pursuit of those aims – the philosophy in other words, built into the institution, organization, business, human activities, or whatever it may be. It is the philosophy of these institutions, organizations and activities that we need to change to put a stop to, or at least lessen the severity of, the crises we face, the global problems that confront us, above all the climate and nature crises. One institution has an especially crucial role in this respect: our universities. They are dominated in a multitude of ways by a particularly disastrous philosophy, a philosophy of inquiry which may be called knowledge-inquiry. This holds that the basic aim of the university is to acquire and apply knowledge. First, knowledge is to be acquired; once acquired, it can be applied to help solve social problems. But this philosophy of knowledge-inquiry is an intellectual disaster. As a result, universities are, in devastating and almost entirely unrecognized ways, humanitarian disasters too. Judged from the standpoint of helping to promote human welfare, the university shaped by the philosophy of knowledge-inquiry violates THREE of the four most elementary rules of rational problem solving conceivable in a wholesale, structural fashion, and it is this gross, wholesale, structural irrationality of the university, unnoticed by all but a few scientists and scholars, that is in part responsible for the creation of our grave global problems, and our current incapacity to learn how to solve them. The pursuit of knowledge, conducted in universities, within the framework of knowledge-inquiry over the decades and centuries, has produced much of great benefit to humanity. It has made the modern world possible. It has led to modern power production, modern industry and armaments, modern agriculture, modern hygiene and medicine, modern travel and communications, and the internet. But these very successes have also created many of our most serious current global problems: the climate crisis; the destruction of natural habitats, the catastrophic loss of wild life, and impending mass extinction of species (the nature crisis); the lethal character of modern war; the impact on the natural world of the rapid growth of the human population; the menace posed by nuclear weapons; pollution of earth, sea and air; threats to democracy caused in part by the internet and social media. All these grave global problems have been made possible by modern science and technology, pursued largely in universities within the framework of knowledge-inquiry. Nevertheless, it is not science and technology as such that are the problem, but science pursued in a way that is dissociated from a more fundamental task of the university to help humanity resolve conflicts and problems of living in increasingly cooperatively rational ways, so that progress may be made to a better world. Science and technology, pursued within the framework of knowledge-inquiry, create for some of us the power to act, but not the power to act wisely – not the power to learn how to resolve conflicts and problems of living in increasingly cooperatively rational ways. For that, we need our institutions of learning, above all our universities, to take as their primary task to help humanity learn how to do it. In order to do that, the philosophy of inquiry put into practice by universities needs to be dramatically transformed. We urgently need to bring about a revolution in the overall aims and methods of academic inquiry – a revolution in the philosophy of the university, all around the world, wherever possible, so that the basic aim becomes to seek and promote wisdom, construed to be the capacity, active endeavour, and perhaps desire, to realize what is of value in life, for oneself and others, wisdom in this sense including knowledge, understanding and technological know-how, but much else besides, methods being dramatically modified too so as to help achieve the new academic aim. The basic task of the university would be, not to solve problems of knowledge, but rather to help people in the social world beyond the university to resolve conflicts and problems of living so that what is of value in life may be realized by everyone, insofar as that is possible. The pursuit of knowledge would be vital, but not intellectually fundamental. The intellectual and institutional revolution we so urgently need in our universities would affect every discipline and aspect of the university; it would dramatically affect both research and education, and the whole way the university is related to the rest of the social world. The revolution, from knowledge-inquiry to wisdom-inquiry would dramatically enhance the intellectual integrity and rationality of natural science, social inquiry, the humanities and technology, the character of these disciplines and the relationships they have with one another. University education throughout the university would be dramatically improved. And academic inquiry as a whole would do what, on the whole, it fails to do at present: it would help humanity resolve conflicts and problems of living in increasingly cooperatively rational and, as a result, increasingly successful ways, progress at last being made to a genuinely good, civilized world – a world in which there is peace, justice, liberal democracy, individual freedom, education, reasonable equality, sustainable prosperity and worthwhile opportunities in life, all of these for everyone, insofar as this is possible. Why, it may be asked, has academic philosophy not noticed that we urgently need to transform the current bad philosophy of inquiry of knowledge-inquiry into the far more intellectually rigorous and humanly valuable philosophy of wisdom-inquiry, so that we can begin to do what so far we have failed to do so lamentably: learn how to avoid impending disasters, and even make progress to a better world, something that seems at present almost unthinkable given the horrors of war, poverty, political enslavement of the 20th century, and the horrors of this century so far too? The answer is that academic philosophy is in a particularly pitiful state, as philosophers themselves, are just beginning to realize and lament. That is why academic philosophers are blind to the intellectual and humanitarian disaster of the bad philosophy that dominates universities today, and inconceivable to them to them that they might have, as a disciplinary task, to ensure academic inquiry implements a good philosophy of inquiry, and advocate and argue for change if it does not. Once upon a time, in Europe at least, philosophy was an intellectual power in the world. In the 17th century it created modern science which massively increased and improved our knowledge and understanding of the world, which in turn led to the Enlightenment, the industrial revolution, and the modern world. Philosophy was once so intellectually powerful and influential that it changed the course of history. But philosophy also made in the past three disastrous intellectual blunders: the post-Cartesian blunder, the post-Newtonian blunder, and the Enlightenment blunder. Never acknowledged and corrected by subsequent philosophy right down to the present, these unrecognized intellectual blunders rendered academic philosophy the esoteric, pathetic, and powerless discipline it is today, so that throughout the last century and, so far, throughout this one, academic philosophy has remained blind to the intellectual disaster of knowledge-inquiry, and thus failed entirely to take up its proper disciplinary task of warning fellow academics of the structural irrationality of the philosophy that prevails in the university, and of proposing what steps need to be taken to put things right. Instead of performing such an urgently needed philosophical task, so-called analytic philosophy was reduced to analysing the meaning of words. Since then, there has been hardly any discernible improvement, even if analysis of concepts no longer dominates the scene. Bad academic philosophy is indeed responsible for intellectual and humanitarian failures of the university. What the three past intellectual blunders of philosophy are, why their persistence so dramatically reduces academic philosophy to a triviality, and why, furthermore, this results in the failure of scientists and scholars to see what is so blatantly bad about the philosophy prevailing in universities around the world – the failure to see what so urgently needs to be done to put right what has been wrong for so long: all this is made clear in this book. A new kind of philosophy emerges during the course of the argument, critical fundamentalism, which has as its task to keep alive imaginative and critical – that is rational – thinking about our fundamental problem: How can our human world, the world we experience and live in – the world of living things, people, consciousness, free will, meaning and value – how can all of this exist and best flourish embedded as it is in the physical universe? That problem encompasses all others of life, science and thought. Critical fundamentalism tries to improve answers to aspects of this problem; but it also seeks to encourage everyone to think about the problem, from time to time, and think about how it interacts, in both directions, with more urgent particular and specialized problems of life and thought. Critical fundamentalism sets out to help improve bad philosophy wherever it is to be found: in social, political, commercial, legal, financial, and international life; and especially in academia, in institutions of learning, so that they become devoted to enhancing the capacity of people to learn how to achieve what is of genuine value in this brief life of a few decades if we are fortunate. Critical fundamentalism does everything it can to bring about the revolution in our universities we so urgently need. If taken up by mainstream philosophy, it might really have an impact, and begin to transform universities for the better, in both intellectual and humanitarian terms, and thus, enable humanity to learn how, after the grim failures and horrors of the last century and this one, to make progress to a better world. -/- . (shrink)

Although Whitehead’s particular style of philosophizing--looking at traditional philosophical problems in light of recent scientific advances--was part of a trend that began with the scientific revolutions in the early 20th century and continues today, he was marginalized in 20th century philosophy because of his outspoken defense of what he was doing as “metaphysics.” Metaphysics, for Whitehead, is a cross-disciplinary hermeneutic responsible for coherently integrating the perspectives of the special sciences with one another and with everyday (...) experience. The program of such a meta-discipline is challenging to philosophical orthodoxy because it enlarges, rather than narrows, the range of empirical evidence that philosophy must acknowledge. This places Whitehead’s philosophy in a perennial tradition that seeks to resolve fundamental antinomies through synthesis and reconciliation rather than reduction or elimination. (shrink)

This paper contributes to explaining the rise of logical empiricism in mid-twentieth century (North) America and to a better understanding of American philosophy of science before the dominance of logical empiricism. We show that, contrary to a number of existing histories, philosophy of science was already a distinct subfield of philosophy, one with its own approaches and issues, even before logical empiricists arrived in America. It was a form of speculative philosophy with a (...) concern for speculative metaphysics, normative issues relating to science and society and issues which later were associated with logical empiricist philosophy of science, issues such as confirmation, scientific explanation, reductionism and laws of nature. Further, philosophy of science was not primarily pragmatist in orientation. We also show, with the help of our historical characterization, that a recent account of the emergence of analytic philosophy applies to the rise of logical empiricism. It has been argued that the emergence of American analytic philosophy is partly explained by analytic philosophers’ use of key institutions, including of journals, to marginalize speculative philosophy and promote analytic philosophy. We argue that this use of institutions included the marginalization of speculative and value-laden philosophy of science and the promotion of logical empiricism. (shrink)

Philosophy of science and history of science both have a significant relation to science itself; but what is their relation to each other? That question has been a focal point of philosophical and historical work throughout the second half of this century. An analysis and review of the progress made in dealing with this question, and especially that made in philosophy, is the focus of this thesis. Chapter one concerns logical positivist and empiricist (...) approaches to philosophy of science, and the significance of the criticisms levelled at them by analytic epistemologists such as Willard Quine and 'historicist' philosophers, especially Thomas Kuhn. Chapter two details the attempts by Kuhn and Lakatos to integrate these historicist criticisms with historically oriented philosophy of science, in their separate attempts at providing rational explanations of historical developments. Kuhn's latest work seeks to mend fences with philosophy, but his efforts remain too closely tied to the epistemological approaches strongly criticized in his earlier work. Lakatos' treatment of history is much more subtle than most have understood it to be, but the conception of scientific rationality that arises out of it is transformed into an abstract cultural product, more reminiscent of Hegel's geist than of individual human rationality. Chapters three and four discuss the recommendations of Lakatos and Laudan to historians with regard to historiography, and the actual historiographies and philosophy of history of practicing historians and historians of science. The philosophers' contributions indicate little concern for the historians' own methods, materials, and purposes; and the historians' writings present methodologies for history of science that are independent of the normative demarcations of philosophy of science, pace Lakatos and Laudan. Chapter five develops a philosophical position that fosters a more productive engagement between philosophy and history of science, a 'methodological historicism' that embraces the possibility of an important role for social and political factors in a philosophical study of scientific development. The epistemological relativism that might accompany such a historicist position need not be the radical epistemological anarchism of Feyerabend, though it will allow for a significant underdetermination of scientific development by reason nonetheless. (shrink)

FROM THE HISTORY OF PHYSICS TO THE DISCOVERY OF THE FOUNDATIONS OF PHYSICS By Antonino Drago, formerly at Naples University “Federico II”, Italy – drago@unina,.it (Size : 391.800 bytes 75,400 words) The book summarizes a half a century author’s work on the foundations of physics. For the forst time is established a level of discourse on theoretical physics which at the same time is philosophical in nature (kinds of infinity, kinds of organization) and formal (kinds of mathematics, kinds (...) of logic). This double side of the two dichotomies assures a deep comprehension of theoretical physics by avoiding both a purely philosophical analysis and a purely formal analysis, each manifestly insufficient for representing all the aspects of theoretical physics. Among the many formulations of a physical theory, e.g. Mechanics, also Mach(1) recognized technical differences only, Instead my suggestion is to consider their differences as revealing the characteristic features of their foundations. No more radical differences may exist than those concerning both their kinds of Mathematics and their kinds of Logic. As a fact, after the 20th Century within each of these sciences there exist two antagonist foundations, within Mathematics either the classical one or the constructive one(2); within Mathematical Logic either the classical logic or the intuitionist one(3). Let us take Mechanics as an instance. Being the choices of the Newton’s formulation respectively the actual infinity of the differential equations relying on the infinitesimals and the classical logic, a formulation based on the alternative choices is Lazare Carnot’s,(4) whose mathematics is no more than algebraic-trigonometric and the logic is the intuitionist one, because this formulation makes use of doubly negated propositions, whose corresponding affirmative propositions are idealistic or false; i.e. in these cases the law of double negation fails, as in intuitionist logic occurs. By considering these two dichotomies as the foundations of the physical theories, each couple of choices upon them fashions one out four models of scientific theory, which are baptized through the authors of their most representative theories: Newtonian, Carnotian, Lagrangian, Descartesian. In correspondence four versions of the principle of inertia are recognized, as suggested by respectively: Descartes. Lazare Carnot, Enriques and Cavalieri.(5) All that suggests that the four models of scientific theory may be graphically represented as a compass orientating our minds amid the so numerous physical theories. By taking these dichotomies as interpretative categories, a new interpretative history of Physics including both classical and modern physics results according to a quadrilinear development. The birth of modern physics is characterized by the two theories - Einstein’s paper on special relativity and Einstein’s first paper on quanta - whose choices are the alternative ones to those of the previously dominant physical theory, Newtonian mechanics: in the latter paper Einstein i) declares the dichotomy on the kinds of mathematics (“Introduction”) and then he chooses the discrete mathematics; ii) by using doubly negated propositions he organizes his theory in an alternative way to the deductive-axiomatic one.(6) Moreover, a new history of Philosophy of knowledge results. Kant’s first two a priori transcendental categories represent the physical interpretation of the two choices out of the four pairs of choices on the two dichotomies, i.e. the choices of the dominant theory of mechanics, Newton’s. Hegel’s dialectic was a misleading attempt of anticipating the subsequent intuitionist logic. The book starts by a comparison of different formulations of thermodynamics in order to recognize the first dichotomy on the kind of organization. In chapter 2 the dichotomy on the kind of infinity is recognized through a comparison of Newrton’s mechanics and Lazare Carnot’s. A quickly history of the other classical physical theories is illustrated in chapter 3; it results a foundational conflict between the last two theories, and hence a conflict between their opposite couples of choices. The two main theories of modern physics, special realtivity and quantum mechanics confirm the foundational role played by the two dichotomies which gives reason for the radical change in the history of theoretical physics. Indeed, the opposition of the two main pairs of choices gives reason of the crisis in theoretical physics in the early 1900s. As a global result, the book represents the first interpretation of the entire history of Physics, both classical and modern; This fact proves that the four models of scientific theories can works as a compass (that of the front cover) suggesting a direction among the many physical theories. This new history of physics leads to re-visit both Koyré’s and Kuhn’s historiographies. Their interpretative categories are interpreted and explained through the two dichotomies so that it is possible to suggest à la Koyré categories based on the alternative choices theories to Newton’s as the suitable categories for interpreting the alternative theories to Newton’s mechanics. All that suggests a new interpretation of the crucial step in the history of Western philosophy of knowledge, i.e. the passage from Leibniz to Kant: Leibniz’s suggestion of the two labyrinths of human minds may be seen as a close anticipation of the two above dichotomies. Kant applied them in order to construct the well-known four cosmological proofs, which however he misinterpreted as leading to contradictions, instead to tow different methods of investigation corresponding to the two different kinds of logic.(7) Bibliography 1. Mach E. (1883), Die Mechanik, Leipzig: Brockhaus, Chap. IV, Sect. III. 2. Bishop E. (1967), Constructive Analysis, New York: Mc Graw-Hill. 3. Heyting A. (1962), Intuitionism. An Introduction, Amsterdam: North-Holland. 4. L. Carnot (1783), Essai on the Machines en général, Defay, Dijion (Enlish translation: Springer, Berlin, 2020). Drago A. (2004), “A new appraisal of old formulations of mechanics”, Am. J. Phys., 72(3), pp. 407-9. 5. Vella M.R. (2007), “Le quattro versioni del principio di inerzia”, in M. Leone et al. (eds.), L’eredità di Fermi, Majorana e altri Temi. Napoli: ESI, pp. 147-151. 6. Drago A. (2014), “The emergence of two options from Einstein°s first paper on Quanta”, in Pisano R., Capecchi D., Lukesova A. (eds.), Physics, Astronomy and Engineering. Critical Problems in the History of Science and Society, Scientia Socialis P., Siauliai, 2013, pp. 227-234. 7. This and all in the above points are illustrated by the book Drago A. (2017), Dalla Storia della Fisica ai Fondamenti della Scienza, Roma: Aracne. (shrink)

It is now widely accepted that astronomical factors trigger the emergence of glacial and interglacial periods. However, nearly two centuries ago, the overall situation was not as apparent as it is today. In this article, I briefly discuss the astronomical model of ice ages put forward in the 19th and early 20th centuries. This period was indeed anni mirabiles for scientists to understand the ice age phenomenon. Agassiz, Adhémar and Croll laid the foundation stones for understanding the dynamics of (...) ice ages. But it was Milankovitch who combined empirical geology with mathematical astronomy. Specifically, he identified the shortcomings of the preceding ice age models and modified his model accordingly. In what follows, I review earlier approaches to the ice age problem and show how they failed to meet their objectives. Next, I show how Milankovitch's model managed to capture all sufficient astronomical elements. The final sections focus on Milutin Milankovitch's successful approach, including his accomplishment of tackling the problem mathematically. (shrink)

Although the main focus of Hume’s career was in the humanities, his work also has an observable role in the historical development of natural sciences after his time. To show this, I shall center on the relation between Hume and two major figures in the history of the natural sciences: Charles Darwin (1809–1882) and Albert Einstein (1879–1955). Both of these scientists read Hume. They also found parts of Hume’s work useful to their sciences. Inquiring into the relations between Hume (...) and the two scientists shows that his philosophical positions had a partial but constructive role in the formation of modern biology and physics. This is accordingly a clear indication of Hume’s impact on the scientific tradition. Before proceeding to analyze Hume’s contribution to the history of science, it is important to address his broader role in the history of philosophy of science. Hume’s discussions concerning the topics of causation, induction, the distinction between mathematical and empirical propositions, and laws of nature have been important for the philosophy of science of the nineteenth and twentieth centuries. (shrink)

In my dissertation, I present Hermann Cohen's foundation for the history and philosophy of science. My investigation begins with Cohen's formulation of a neo-Kantian epistemology. I analyze Cohen's early work, especially his contributions to 19th century debates about the theory of knowledge. I conclude by examining Cohen's mature theory of science in two works, The Principle of the Infinitesimal Method and its History of 1883, and Cohen's extensive 1914 Introduction to Friedrich Lange's History (...) of Materialism. In the former, Cohen gives an historical and philosophical analysis of the foundations of the infinitesimal method in mathematics. In the latter, Cohen presents a detailed account of Heinrich Hertz's Principles of Mechanics of 1894. Hertz considers a series of possible foundations for mechanics, in the interest of finding a secure conceptual basis for mechanical theories. Cohen argues that Hertz's analysis can be completed, and his goal achieved, by means of a philosophical examination of the role of mathematical principles and fundamental concepts in scientific theories. (shrink)

The aim of this paper is to show that a comprehensive account of the role of representations in science should reconsider some neglected theses of the classical philosophy of science proposed in the first decades of the 20th century. More precisely, it is argued that the accounts of Helmholtz and Hertz may be taken as prototypes of representational accounts in which structure preservation plays an essential role. Following Reichenbach, structure-preserving representations provide a useful device for (...) formulating an up-to-date version of a (relativized) Kantian a priori. An essential feature of modern scientific representations is their mathematical character. That is, representations can be conceived as (partially) structure-preserving maps or functions. This observation suggests an interesting but neglected perspective on the history and philosophy of this concept, namely, that structure-preserving representations are closely related to a priori elements of scientific knowledge. Reichenbach’s early theory of a relativized constitutive but non-apodictic a priori component of scientific knowledge provides a further elaboration of Kantian aspects of scientific representation. To cope with the dynamic aspects of the evolution of scientific knowledge, Cassirer proposed a re-interpretation of the concept of representation that conceived of a particular representation as only one phase in a continuous process determined by pragmatic considerations. Pragmatic aspects of representations are further elaborated in the classical account of C.I. Lewis and the more modern of Hasok Chang. (shrink)

Course Description: Science appears to be extraordinarily successful is two crucial respects. First, science apparently serves as an extremely reliable vehicle for arriving at the truth (as contrasted with astrology or palm reading). Second, the methodology of science seems eminently rational (again as opposed to the methodologies of astrology or palm reading). Philosophers have been quite interested in these two apparent virtues of science. Some philosophers think that the two virtues are illusory and that, upon reflection, (...) science is not significantly superior to astrology or palm reading. Some philosophers even reject concepts like truth and rationality as somehow bogus or illegitimate. Our basic goal in this course is to survey 20th century philosophy of science as centered upon such disputes. To this end, our focus will be upon the following question: are truth and rationality genuine features of scientific inquiry, or are they mere illusions? (shrink)

Gaston Bachelard is one of the indespensable figures in the history of 20th-century ideas. The broad scope of his work has had a lasting impact in several fields - notable philosophy, architecture and literature.

We undeniably live in an information age—as, indeed, did those who lived before us. After all, as the cultural historian Robert Darnton pointed out: ‘every age was an age of information, each in its own way’ (Darnton 2000: 1). Darnton was referring to the news media, but his insight surely also applies to the sciences. The practices of acquiring, storing, labeling, organizing, retrieving, mobilizing, and integrating data about the natural world has always been an enabling aspect of scientific work. Natural (...) history and its descendant discipline of biological taxonomy are prime examples of sciences dedicated to creating and managing systems of ordering data. In some sense, the idea of biological taxonomy as an information science is commonplace. Perhaps it is because of its self-evidence that the information science perspective on taxonomy has not been a major theme in the history and philosophy of science. The botanist Vernon Heywood once pointed out that historians of biology, in their ‘preoccupation with the development of the sciences of botany and zoology… [have] diverted attention from the role of taxonomy as an information science’ (Heywood 1985: 11). More specifically, he argued that historians had failed to appreciate how principles and practices that can be traced to Linnaeus constituted ‘a change in the nature of taxonomy from a local or limited folk communication system and later a codified folk taxonomy to a formal system of information science [that] marked a watershed in the history of biology’ (ibid.). A similar observation could be made about twentieth-century philosophy of biology, which mostly skipped over practical and epistemic questions about information management in taxonomy. The taxonomic themes that featured in the emerging philosophy of biology literature in the second half of the twentieth century were predominantly metaphysical in orientation. This is illustrated by what has become known as the ‘essentialism story’: an account about the essentialist nature of pre- Darwinian taxonomy that used to be accepted by many historians and philosophers, and which stimulated efforts to document and interpret shifts in the metaphysical understanding of species and (natural) classification (Richards 2010; Winsor 2003; Wilkins 2009). Although contemporary debates in the philosophy of taxonomy have moved on, much discussion continues to focus on conceptual and metaphysical issues surrounding the nature of species and the principles of classification. Discussions centring on whether species are individuals, classes, or kinds have sprung up as predictably as perennials. Raucous debates have arisen even with the aim of accommodating the diversity of views: is monism, pluralism, or eliminativism about the species category the best position to take? In addition to these, our disciplines continue to interrogate what is the nature of these different approaches to classification: are they representational or inferential roles of different approaches to classification (evolutionary taxonomy, phenetics, phylogenetic systematics)? While there is still much to learn from these discussions—in which we both actively participate—our aim with this topical collection has been to seek different entrypoints and address underexposed themes in the history and philosophy of taxonomy. We believe that approaching taxonomy as an information science prompts new questions and can open up new philosophical vistas worth exploring. A twenty-first century information science turn in the history and philosophy of taxonomy is already underway. In scientific practice and in daily life it is hard to escape the imaginaries of Big Data and the constant threats of being ‘flooded with data’. In the life sciences, these developments are often associated with the socalled bioinformatics crisis that can hopefully be contained by a new, interdisciplinary breed of bioinformaticians. These new concepts, narratives, and developments surrounding the centrality of data and information systems in the biological and biomedical sciences have raised important philosophical questions about their challenges and implications. But historical perspectives are just as necessary to judge what makes our information age different from those that preceded us. Indeed, as the British zoologist Charles Godfray has often pointed out, the piles of data that are being generated in contemporary systematic biology have led to a second bioinformatics crisis, the first being the one that confronted Linnaeus in the mid-18th century (Godfray 2007). Although our aim is to clear a path for new discussions of taxonomy from an information science-informed point of view, we continue where others in the history, philosophy, and sociology of science have already trod. We believe that an appreciation of biological taxonomy as an information science raises many questions about the philosophical, theoretical, material, and practical aspects of the use and revision of biological nomenclatures in different local and global communities of scientists and citizen scientists. In particular, conceiving of taxonomy as an information science directs attention to the temporalities of managing an accumulating data about classified entities that are themselves subject to revision, to the means by which revision is accomplished, and to the semantic, material, and collaborative contexts that mediate the execution of revisions. (shrink)

Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen (...) as horizonal, aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression. Continental philosophy of science is thus more comprehensive than philosophy of science in the analytic tradition, including (and as analytic philosophy of science does not tend to include) perspectives on the history of science as well as the social and practical dimensions of scientific discovery. Where analytic philosophy is about reducing or, indeed, eliminating the perennial problems of philosophy, Continental philosophy is all about thinking and that will mean, as both Heidegger and Nietzsche emphasize, making such problems more not less problematic. (shrink)

Philosophy in the 20th century began and ended with an obsession with the problems of consciousness. But the specific problems discussed at each end of the century were very different, and reflection on how these differences developed will illuminate not just our understanding of the history of philosophy of consciousness, but also our understanding of consciousness itself. An interest in the problems of consciousness can be found in at least three movements in early (...) class='Hi'>20th century philosophy: in the discussions of perception and realism by G.E. Moore and Bertrand Russell; in the related discussions of realism and pragmatism in America, in the period between William James and C.I. Lewis; and in the phenomenological movement started by Edmund Husserl. Two common themes in all these movements are: (i) that consciousness is a central or defining feature of the mind, and (ii) consciousness and thought (or intentionality) are interrelated phenomena not to be discussed in isolation from one another. The problem of consciousness in those days was the problem of the nature of our access to the mind-independent world. (shrink)

Erich Rothacker (1888–1965) was a key figure in early-twentieth-century philosophy in Germany. In this paper, I examine the development of Rothacker’s philosophy of culture from 1907 to 1945. Rothacker began his philosophical career with a völkerpsychological dissertation on history, outlining his early biologistic conception of culture (1907–1913). In his mid-career work, he then turned to Wilhelm Dilthey’s (1833–1911) Lebensphilosophie (philosophy of life), advancing a hermeneutic approach to culture (1919–1928). In his later work (1929–1945), Rothacker developed (...) a cultural anthropology. I shall argue that Rothacker’s later theory of culture retained key motifs of his earlier works. In this way, I trace central aspects of Rothacker’s reception of both Völkerpsychologie and Lebensphilosophie. The paper focuses on two aspects of Rothacker’s philosophical development that deserve more attention than they have received to date: his reception of Völkerpsychologie and the political character of his theories of culture. Rothacker’s theoretical work was closely connected to his political conservatism, which culminated in his engagement with National Socialism. The paper unearths problematic aspects of the legacy of Völkerpsychologie and Lebensphilosophie in early twentieth-century German thought. (shrink)

This collection of articles was written over the last 10 years and edited to bring them up to date (2017). The copyright page has the date of the edition and new editions will be noted there as I edit old articles or add new ones. All the articles are about human behavior (as are all articles by anyone about anything), and so about the limitations of having a recent monkey ancestry (8 million years or much less depending on viewpoint) and (...) manifest words and deeds within the framework of our innate psychology as presented in the table of intentionality. As famous evolutionist Richard Leakey says, it is critical to keep in mind not that we evolved from apes, but that in every important way, we are apes. If everyone was given a real understanding of this (i.e., of human ecology and psychology to actually give them some control over themselves), maybe civilization would have a chance. As things are however the leaders of society have no more grasp of things than their constituents and so collapse into anarchy is inevitable. The first group of articles attempts to give some insight into how we behave that is reasonably free of the theoretical delusions that are universal. In the next group, I show how these insights apply by reviewing some books in philosophy and psychology. Next I review books on science and religion and finally provide reviews and articles showing how understanding of both science and philosophy gives insight into the tragic delusions destroying the world. People believe that society can be saved by science, religion and politics, so I provide some suggestions as to why this is unlikely via short articles and reviews of recent books by well-known writers. It is critical to understand why we behave as we do and so the first section presents articles that try to describe (not explain as Wittgenstein insisted) behavior. I start with a brief review of the logical structure of rationality, which provides some heuristics for the description of language (mind, rationality, personality) and gives some suggestions as to how this relates to the evolution of social behavior. This centers around the two writers I have found the most important in this regard, Ludwig Wittgenstein and John Searle, whose ideas I combine and extend within the dual system (two ii systems of thought) framework that has proven so useful in recent thinking and reasoning research. As I note, there is in my view essentially complete overlap between philosophy, in the strict sense of the enduring questions that concern the academic discipline, and the descriptive psychology of higher order thought (behavior). Once one has grasped Wittgenstein’s insight that there is only the issue of how the language game is to be played, one determines the Conditions of Satisfaction (what makes a statement true or satisfied etc.) and that is the end of the discussion. Since philosophical problems are the result of our innate psychology, or as Wittgenstein put it, due to the lack of perspicuity of language, they run throughout human discourse and behavior, so there is endless need for philosophical analysis, not only in the ‘human sciences’ of philosophy, sociology, anthropology, political science, psychology, history, literature, religion, etc., but in the ‘hard sciences’ of physics, mathematics, and biology. It is universal to mix the language game questions with the real scientific ones as to what the empirical facts are. Scientism is ever present and the master has laid it before us long ago, i.e., Wittgenstein (hereafter W) beginning with the Blue and Brown Books in the early 1930’s. "Philosophers constantly see the method of science before their eyes and are irresistibly tempted to ask and answer questions in the way science does. This tendency is the real source of metaphysics and leads the philosopher into complete darkness." (BBB p18) The key to everything about us is biology, and it is obliviousness to it that leads millions of smart educated people like Obama, Chomsky, Clinton and the Pope to espouse suicidal utopian ideals that inexorably lead straight to Hell on Earth. As W noted, it is what is always before our eyes that is the hardest to see. We live in the world of conscious deliberative linguistic System 2, but it is unconscious, automatic reflexive System 1 that rules. This is the source of the universal blindness described by Searle’s The Phenomenological Illusion (TPI), Pinker’s Blank Slate and Tooby and Cosmides’ Standard Social Science Model. The astute may wonder why we cannot see System 1 at work, but it is clearly counterproductive for an animal to be thinking about or second guessing every action, and in any case, there is no time for the slow, massively integrated System 2 to be involved in the constant stream of split second ‘decisions’ we must make. As W noted, our ‘thoughts’ (T1 or the ‘thoughts’ of System 1) must lead directly to actions. iii It is my contention that the table of intentionality (rationality, mind, thought, language, personality etc.) that features prominently here describes more or less accurately, or at least serves as an heuristic for, how we think and behave, and so it encompasses not merely philosophy and psychology, but everything else (history, literature, mathematics, politics etc.). Note especially that intentionality and rationality as I (along with Searle, Wittgenstein and others) view it, includes both conscious deliberative System 2 and unconscious automated System 1 actions or reflexes. Thus, all the articles, like all behavior, are intimately connected if one knows how to look at them. As I note, The Phenomenological Illusion (oblivion to our automated System 1) is universal and extends not merely throughout philosophy but throughout life. I am sure that Chomsky, Obama, Zuckerberg and the Pope would be incredulous if told that they suffer from the same problem as Hegel, Husserl and Heidegger, (or that that they differ only in degree from drug and sex addicts in being motivated by stimulation of their frontal cortices by the delivery of dopamine (and over 100 other chemicals) via the ventral tegmentum and the nucleus accumbens), but it’s clearly true. While the phenomenologists only wasted a lot of people’s time, they are wasting the earth and their descendant’s futures. Many of the articles describe the ‘digital delusions’, which confuse the language games of System 2 with the automatisms of System 1, and so cannot distinguish biological machines (i.e., people) from other kinds of machines (i.e., computers). The ‘reductionist’ claim is that one can ‘explain’ behavior at a ‘lower’ level, but what actually happens is that one does not explain human behavior but a ‘stand in’ for it. Hence the title of Searle’s classic review of Dennett’s book (“Consciousness Explained”)— “Consciousness Explained Away”. In most contexts ‘reduction’ of higher level emergent behavior to brain functions, biochemistry, or physics is incoherent. Also for ‘reduction’ of chemistry or physics, the path is blocked by chaos and uncertainty. Anything can be ‘represented’ by equations, but when they ‘represent’ higher order behavior, it is not clear (and cannot be made clear) what the ‘results’ mean. Reductionist metaphysics is a joke, but most scientists and philosophers lack the appropriate sense of humor. Other digital delusions are that we will be saved from the pure evil (selfishness) of System 1 by computers/AI/robotics/ nanotech/genetic engineering created by System 2. The No Free Lunch principal tells us there will be serious and possibly fatal consequences. The adventurous may regard this principle as a higher order emergent expression of the Second Law of Thermodynamics. Hi-tech enthusiasts hugely underestimate the problems iv resulting from unrestrained motherhood, and of course it is neither profitable nor politically correct (and now with third world supremacism dominant, not even possible) to be honest about it. The last section describes various versions of the ‘altruism delusion’ that we are selected for cooperation, and that the euphonious ideals of Democracy, Diversity and Equality will lead us into utopia, if we just manage things correctly (the possibility of politics). Again, the No Free Lunch Principle ought to warn us it cannot be true, and we see throughout history and all over the contemporary world, that without strict controls, selfishness and stupidity gain the upper hand and soon destroy any nation that embraces it. In addition, the monkey mind steeply discounts the future, and so we cooperate in selling our descendant’s heritage for temporary comforts, greatly exacerbating the problems. I describe versions of this delusion (i.e., that we are basically ‘friendly’ if just given a chance) as it appears in some recent books on sociology/biology/economics. I end with an essay on the great tragedy playing out in America and the world, which can be seen as a direct result of our evolved psychology manifested as the inexorable machinations of System 1. Our psychology, eminently adaptive and eugenic on the plains of Africa from ca. 6 million years ago, when we split from chimpanzees, to ca. 50,000 years ago, when many of our ancestors left Africa (i.e., in the EEA or Environment of Evolutionary Adaptation), is now maladaptive and dysgenic and the source of our Suicidal Utopian Delusions. So, like all discussions of behavior (philosophy, psychology, sociology, biology, anthropology, politics, law, literature, history, economics, soccer strategies, business meetings, etc.), this book is about evolutionary strategies, selfish genes and inclusive fitness (kin selection). Many accept the delusion that we are selected for cooperation with people generally (group selection or altruism) and not just our immediate relatives (kin selection or inclusive fitness), so I spend some time in the essays of the last section demolishing this fantasy. One thing rarely mentioned by the group selectionists is the fact that, even were ‘group selection’ possible, selfishness is at least as likely (probably far more likely in most contexts) to be group selected for as altruism. Just try to find examples of true altruism in nature –the fact that we can’t (which we know is not possible if we understand evolution) tells us that its apparent presence in humans is an artefact of modern life concealing the facts, and that it can no more be selected for than the tendency to suicide (which in fact it is). One does not really need science or mathematics to grasp this – it is crushingly obvious that an v organism cannot be selected for behavior that decreases the frequency of its own genes in the next generation. One might also benefit from considering a phenomenon never (in my experience) mentioned by group selectionists -- cancer. No group has as much in common as the (originally) genetically identical cells in our own bodies-a 100 trillion cell clone-- but we are all born with thousands and perhaps millions of cells that have already taken the first step on the path to cancer and generate millions to billions of cancer cells in our life. If we did not die of other things first, we (and perhaps all multicellular organisms) would all die of cancer. Only a massive and hugely complex mechanism built into our genome that represses or derepresses trillions of genes in trillions of cells, and kills and creates billions of cells a second, keeps the majority of us alive long enough to reproduce. One might take this to imply that a just, democratic and enduring society for any kind of entity on any planet in any universe is only a dream, and that no being or power could make it otherwise. It is not only ‘the laws’ of physics that are universal and inescapable, or perhaps we should say that inclusive fitness is a law of physics. The great mystic Osho said that the separation of God and Heaven from Earth and Humankind was the most evil idea that ever entered the Human mind. In the 20th century an even more evil notion arose—that humans are born with rights, rather than having to earn privileges. Thus, every day the population increases by 200,000, who must be provided with resources to grow and space to live, and who soon produce another 200,000 etc. And one almost never hears it noted that what they receive must be taken from those already alive. Their lives diminish those already here in both major obvious and countless subtle ways. Every new baby destroys the earth from the moment of conception. There cannot be human rights without human wrongs. It cannot be more obvious, but one will never see the streets full of protesters against motherhood. America and the world are in the process of collapse from excessive population growth, most of it for the last century and now all of it due to 3rd world people. Consumption of resources and the addition of 4 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses about 2% of it’s topsoil every year, so as it nears 2100, most of it’s food growing capacity will be gone. Billions will die and nuclear war is all but certain. In America, this is being hugely accelerated by massive immigration and immigrant reproduction, combined with abuses made possible by democracy. Depraved human nature inexorably turns the dream of democracy and diversity into a vi nightmare of crime and poverty. China will continue to overwhelm America and the world, as long as it maintains the dictatorship which limits selfishness. The root cause of collapse is the inability of our innate psychology to adapt to the modern world, which leads people to treat unrelated persons as though they had common interests. This, plus ignorance of basic biology and psychology, leads to the social engineering delusions of the partially educated who control democratic societies. Few understand that if you help one person you harm someone else—there is no free lunch and every single item anyone consumes destroys the earth beyond repair. Consequently, social policies everywhere are unsustainable and one by one all societies without stringent controls on selfishness will collapse into anarchy or dictatorship. Without dramatic and immediate changes, there is no hope for preventing the collapse of America, or any country that follows a democratic system. The popular notions supported by the Democratic Party and Third World Supremacists are that Democracy, Diversity, Equality and Social Justice will produce a Utopia in America and the world, but it is clear as crystal that they unavoidably foster selfishness and divisiveness and are producing collapse. Hence my concluding essay “Suicide by Democracy”. The most basic facts, almost never mentioned, are that there are not enough resources in America or the world to lift a significant percentage of the poor out of poverty and keep them there. Even the attempt to do this is already bankrupting America and destroying the world. The earth’s capacity to produce food decreases daily, as does our genetic quality. And now, as always, by far the greatest enemy of the poor is other poor and not the rich. -/- My writings are available as paperbacks and Kindles on Amazon. -/- Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017 (2017) ASIN B071HVC7YP. -/- The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle--Articles and Reviews 2006-2016 (2017) ASIN B071P1RP1B. -/- Suicidal Utopian Delusions in the 21st century: Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 (2017) 2nd printing with corrections (Feb 2018) ASIN B0711R5LGX -/- Suicide by Democracy: an Obituary for America and the World (2018) ASIN B07CQVWV9C -/- . (shrink)

My analysis here is an attempt to bring out the main through-line in the development of Bulgarian philosophy of law today. A proper account of Bulgarian philosophy of law in the 20th century requires an attempt to find, on the one hand, a solution to epistemological and methodological problems in law and, on the other, a clear-cut influence of the Kantian critical tradition. Bulgarian philosophy of law follows a complicated path, ranging from acceptance and revision (...) of Kantian philosophy to the development of interesting theories on the logic of legal reasoning. (shrink)

The chapter begins with an initial survey of ups and downs of contextualist history of philosophy during the twentieth century in Britain and America, which finds that historically serious history of philosophy has been on the rise. It then considers ways in which the study of past philosophy has been used and is used in philosophy, and makes a case for the philosophical value and necessity of a contextually oriented approach. It examines some (...) uses of past texts and of history that reveal limits to noncontextual history, including Strawson's Kant, Rorty's grand diagnosis of the Western tradition, and Friedman on Kant's philosophy of mathematics. It then considers ways in which the history of philosophy may become philosophically deeper by becoming more historical, and instances in which history of philosophy of various stripes has or may deliver a philosophical payoff. Along the way, it urges historians of philosophy to attend not only to individual philosophers and their problems and projects, but also to the larger shape of the history of philosophy and its narrative themes. (shrink)

Since the 1960s, there have been many efforts to defend the relevance of History of Science to Philosophy of Science, and vice versa. For the most part, these efforts have been limited to providing an abstract rationale for a closer integration between the two fields, as opposed to showing: (a) how such an integrated work is to be produced concretely, and (b) how an integrated approach can lead us to a better understanding of past and/or current (...) science. 1 In this chapter, I argue that the most promising way to integrate the history and philosophy of science is the historicist-hermeneutic approach. I will present the main features of the historicist-hermeneutic approach, and will show, concretely, how it can provide a mutually beneficial integration of the History of Science and the Philosophy of Science. More specifically, I will employ the historicist-hermeneutic approach to elucidate one of the most problematic historical case studies in philosophy of science: namely, Jean Perrin’s argument for molecular reality, which he formulated at the beginning of the twentieth century. (shrink)

The main thesis of this paper is that Pap’s The Functional A Priori of Physical Theory (Pap 1946, henceforth FAP) and Cassirer’s Determinism and Indeterminism in Modern Physics (Cassirer 1937, henceforth DI) may be conceived as two kindred accounts of a late Neo-Kantian philosophy of science. They elucidate and clarify each other mutually by elaborating conceptual possibilities and pointing out affinities of neo-Kantian ideas with other currents of 20th century’s philosophy of science, namely, pragmatism, (...) conventionalism, and logical empiricism. Taking into account these facts, it seems not too far fetched to conjecture that under more favorable circumstances Pap could have served as a mediator between the “analytic” and “continental” tradition thereby overcoming the dogmatic dualism of these two philosophical currents that has characterized philosophy in the second half the 20th century. (shrink)

The criticism of Immanuel Kant’s logic commenced with the advent of the so-called ‘new logic’ in the 20th century. One particular passage from the second preface to the Critique of Pure Reason has been a source of contention, where Kant asserted that logic has not taken a step forward or backward since Aristotle (B VIII). In Kant scholarship, one current strategy to avoid this criticism is to relocate Kant within the domain of philosophy of logic or by (...) segregating his general logic from modern formal systems. In this paper, it will be contended that this strategy is too weak, given that the B-preface has currently been analyzed in a markedly divergent manner by the so-called ‘methodological interpretation’. In his methodology and history of science of the B-preface, Kant means something different by progress and regression than what his 20th-century critics assume he meant. By examining what Kant and his critics considered to be progress and regress in science and logic, good reasons can be put forward for the argument that Kant was correct in his assertion that logic has not gone a step forward or backward. (shrink)

To believe that logic has no history might at first seem peculiar today. But since the early 20th century, this position has been repeatedly conflated with logical monism of Kantian provenance. This logical monism asserts that only one logic is authoritative, thereby rendering all other research in the field marginal and negating the possibility of acknowledging a history of logic. In this paper, I will show how this and many related issues have developed, and that they (...) are founded on only one prominent statement by Kant. I will argue, however, that this statement takes on a very different meaning in a broader context of the history and philosophy of science, and that Kant and his supporters never advocated the logical monism that they are still said to hold today. (shrink)

The paper is a partly provocative essay edited as a humanitarian study in philosophy of science and social philosophy, reflecting on the practical, “anti-metaphysical” turn taken place since the 20th century and continuing until now. The article advocates that it is about time it to be overcome because it is the main obstacle for the further development of exact and natural sciences including mathematics therefore restoring the unity of philosophy and sciences in the dawn (...) of modern science when the great scientists were philosophers as a necessary condition for their revolutionary achievements, and the physicists were simultaneously mathematicians not less than philosophers and even theologians as Descartes, Newton, Leibnitz were just as their predecessors, Copernicus or Galileo Galilei. The revolution in science accomplished by them needed philosophy since any scientific revolution, then necessarily growing into social, needs philosophy; and if ones wish to prevent social revolutions originating from fundamental scientific discoveries, in turn relying on the close link of sciences and philosophy, they are to cut the link at issue, and just that happened in the 20th centuries therefore implicitly heralding a “brave new world” of eternal normal science without revolutions whether scientific or social. Fukuyama’s “end of history” requires an “end of scientific history” as it is an obligatory premise, and separating sciences from philosophy is sufficient for that, though proclaimed quite otherwise: as overcoming metaphysics preventing sciences and substituting them by quasi-sciences. Particularly, that “anti-metaphysical turn” has established for science to obey society absolutely and thoroughly, obviously a condition contradicting the scientific and social revolutions in Modernity featured by the domination of science over society by the mediation of philosophy able to translate all epochal scientific discoveries as social corollaries. A special attention is paid to quantum mechanics, being the frontier of physics in the 20th century, where that anti-metaphysical turn is discernibly concentrated and may be notated by the famous slogan “Shut up and calculate!” regardless of its authorship. Just the revolutionary discoveries in physics, for example those of “dark mass” and “dark energy” or entanglement force now its rejection therefore restoring the unity of philosophy, mathematics and physics, made ever possible the establishment of modern science by its emancipation from religion, and thus and ind final analysis, from society. (shrink)

After the discoveries of such scholars as J. H. Poincaré, E. N. Lorenz, I. Prigogine, etc. the term ‘chaos’ is used actively by representatives of various scientific fields; however, one important aspect remains uninvestigated: which attitude one should have toward chaotic phenomena. This is a philosophical question and my dissertation aims to find the answer in the history of philosophy, where chaos theme has had its investigators from ancient philosophy to the philosophical theories of the 21st (...) class='Hi'>century. My dissertation is based on the idea that sciences and philosophy can achieve significant success in exploring chaos theme when their efforts are combined. This dissertation research is designed to help in the planning of conscious, rational actions towards chaotic phenomena, since it is aimed at exploration and systematic presentation, as well as comprehension of possible systems of such actions – philosophical strategies for interacting with chaos. -/- Results of the dissertation are the following. I reveal, reconstruct, and explain the content of six possible strategies for interacting with chaos that were worked out in history of philosophical thought: ordering, avoiding, transfiguring, preventing, controlling, and integrating. I argue that the first philosophical strategies for interacting with chaos were worked out in the 19th century by German philosophers K. W. F. Schlegel and F. W. Nietzsche on the basis of their rethinking the ideas which were expressed by different thinkers during classical antiquity, the Middle Ages, and the modern period. I show that ideas of strategic views towards chaos were also elaborated by such 20th-century thinkers as H. Rickert, N. Berdyaev, I. Prigogine, H. Haken, G. Deleuze, Q. Meillassoux, and others. I outline the main stages of the evolution of philosophical strategies for interacting with chaos as well as its regularities. The dissertation shows perspectives of further development of each one of the six strategies for interacting with chaos. -/- In contemporary scientific and philosophical research on chaos, my exploration contributes to the new approach to improving the understanding of aims of acts towards chaotic phenomena. I think that knowing a range of different strategic views of chaos help researchers of chaotic phenomena to choose the most appropriate and rational reactions. In the area of history of philosophy, my research contributes detailed data about development and conceptual transformations of the notion of ‘chaos’ through all periods of Western philosophy. -/- The dissertation consists of five chapters: 1) Literature Review, Methodology and Key Research Terms, 2) Ancient and Medieval Philosophical Ideas about Chaos, 3) Genesis of the First Strategies for Interacting with Chaos, 4) Strategies for Interacting with Chaos in the 20th and 21st Centuries, 5) Regularities and Prospects of the Development of Philosophical Strategies for Interacting with Chaos. In the first chapter I analyze more than five hundred books, articles, and other philosophical and scientific sources in which the chaos theme is raised. I also argue the necessity of applying methods such as analysis, the structural method, the hermeneutic method of interpretation, and the comparative method in my dissertation research. Moreover, in this chapter, I define key terms for my dissertation – ‘chaos’ and ‘philosophical strategies for interacting with chaos.’ -/- Then, in the next chapter, I analyze the appearance and development of Ancient and Medieval philosophical ideas about chaotic phenomena and order. Particularly, I explore thoughts of philosophers such as Anaxagoras, Anaximander, Heraclitus, Empedocles, Plato, Aristotle, Augustine of Hippo, Bernard Silvestris, Ramon Llull, etc. In this chapter I also compare the first Western ideas about chaos with similar thoughts from Eastern philosophy, analyzing Indian and Chinese philosophical ideas about disorder. -/- In the third chapter I explore transformations in understanding the meaning of the term ‘chaos’ in philosophy from the 15th to the end of the 19th century. I analyze ideas about chaos and order from thinkers such as M. Ficino, Paracelsus, F. Bacon, P. Bayle, Voltaire, J. G. Herder, I. Kant, F. W. J. Schelling and other philosophers from the Renaissance, the Age of Enlightenment, and the German idealist period, showing that these thinkers’ new approaches to interpreting the notion of ‘chaos’ were the background for K. W. F. Schlegel’s and F. W. Nietzsche’s creations of the first strategies for interacting with chaos in the 19th century. I finish the chapter with detailed analysis of K. W. F. Schlegel’s strategy for transfiguring chaos and F. W. Nietzsche’s strategy for ordering chaos. -/- The development of philosophical strategies for interacting with chaos in the 20th and the beginning of the 21st century is the topic of the fourth chapter. I research new ideas about ordering chaos (H. Rickert) and transfiguring chaos (N. Berdyaev). Also, I reveal thoughts about avoiding chaos (A. Camus), preventing chaos (J. Ortega y Gasset), integrating chaos (G. Deleuze, Q. Meillassoux). Moreover, I analyze a philosophical component of the strategy for chaos control (I. Prigogine, H. Haken). In the final fifth chapter of the dissertation I trace the major features of philosophical strategies for interacting with chaos and find out the main conditions and periods of their development. Then I outline the prospects for the development of the philosophical strategies for interacting with chaos and show the most productive ways of their progress. (shrink)

History has been disparaged since the late 19th century for not conforming to norms of scientific explanation. Nonetheless, as a matter of fact a work of history upends the regnant philosophical conception of science in the second part of the 20th century. Yet despite its impact, Kuhn’s Structure has failed to motivate philosophers to ponder why works of history should be capable of exerting rational influence on an understanding of philosophy of (...) class='Hi'>science. But all this constitutes a great irony and a mystery. The mystery consists of the persistence of a complete lack of interest in efforts to theorize historical explanation. Fundamental questions regarding why an historical account could have any rational influence remain not merely unanswered, but unasked. The irony arises from the fact that analytic philosophy of history went into an eclipse where it remains until this day just around the time that the influence of Kuhn’s great work began to make itself felt. This paper highlights puzzles long ignored regarding the challenges a work of history managed to pose to the epistemic authority of science, and what this might imply generally for the place of philosophy of history vis-à-vis the problems of philosophy. (shrink)

The notion of information processing has dominated the study of the mind for over six decades. However, before the advent of cognitivism, one of the most prominent theoretical ideas was that of Habit. This is a concept with a rich and complex history, which is again starting to awaken interest, following recent embodied, enactive critiques of computationalist frameworks. We offer here a very brief history of the concept of habit in the form of a genealogical network-map. This serves (...) to provide an overview of the richness of this notion and as a guide for further re-appraisal. We identify 77 thinkers and their influences, and group them into seven schools of thought. Two major trends can be distinguished. One is the associationist trend, starting with the work of Locke and Hume, developed by Hartley, Bain, and Mill to be later absorbed into behaviorism through pioneering animal psychologists (Morgan and Thorndike). This tradition conceived of habits atomistically and as automatisms (a conception later debunked by cognitivism). Another historical trend we have called organicism inherits the legacy of Aristotle and develops along German idealism, French spiritualism, pragmatism, and phenomenology. It feeds into the work of continental psychologists in the early 20th century, influencing important figures such as Merleau-Ponty, Piaget, and Gibson. But it has not yet been taken up by mainstream cognitive neuroscience and psychology. Habits, in this tradition, are seen as ecological, self-organizing structures that relate to a web of predispositions and plastic dependencies both in the agent and in the environment. In addition, they are not conceptualized in opposition to rational, volitional processes, but as transversing a continuum from reflective to embodied intentionality. These are properties that make habit a particularly attractive idea for embodied, enactive perspectives, which can now re-evaluate it in light of dynamical systems theory and complexity research. (shrink)

The concept of life plays a crucial role in the debate on synthetic biology. The first part of this chapter outlines the controversial debate on the status of the concept of life in current science and philosophy. Against this background, synthetic biology and the discourse on its scientific and societal consequences is revealed as an exception. Here, the concept of life is not only used as buzzword but also discussed theoretically and links the ethical aspects with the epistemological (...) prerequisites and the ontological consequences of synthetic biology. The second part examines this point of intersection and analyses some of the issues which are discussed in terms of the concept of life. The third part turns to the history of the concept of life. It offers an examination of scientific and philosophical discourses on life at the turn of the 20th century and suggests a surprising result: In the light of this history, synthetic biology leads to well-known debates, arguments, notions and questions. But it is concluded that the concept of life is too ambiguous and controversial to be useful for capturing the actual practice of synthetic biology. In the fourth part I argue that with regard to the ethical evaluation of synthetic biology, the ambiguity of the concept of life is not as problematic as sometimes held because other challenges are more important. The question whether the activity of synthetic biological systems should be conceived as life or not is primarily theoretical. (shrink)

The purpose of this article is twofold: on the one hand, we present the outlines of a history of university collections in Germany. On the other hand, we discuss this history as a case study of the changing attitudes of the sciences towards their material heritage. Based on data from 1094 German university collections, we distinguish three periods that are by no means homogeneous but offer a helpful starting point for a discussion of the entangled institutional and epistemic (...) factors in the history of university collections. In the 19th century, university collections were institutionalized and widely recognized as indispensable in research and teaching. During the 20th century, university collection became increasingly marginalized both on an institutional and theoretical level. Towards the end of the 20th century, the situation of university collections improved partly because of their reconsideration as material heritage. (shrink)

This chapter examines the history of philosophy of psychology and philosophy of psychiatry as subfields of philosophy of science that emerged in the late twentieth and early twenty-first century. The chapter also surveys related literatures that developed in psychology and psychiatry. Philosophy of psychology (or philosophy of cognitive science) has been a well-established subfield of philosophy of mind since the 1990s and 2000s. This field of philosophy of psychology is (...) narrowly focused on issues in cognitive psychology and cognitive science. Compared to the thriving subfield of philosophy of cognitive science, there has been a lack of corresponding interest among philosophers of science in broader methodological questions about different paradigms and fields of study in psychology. These broader methodological questions about psychology have been addressed in the field of theoretical psychology, which is a subfield of psychology that materialized in the 1980s and 1990s. Philosophy of psychiatry emerged as a subfield of philosophy of science in the mid-2000s. Compared to philosophy of psychology, the philosophy of psychiatry literature in philosophy of science engaged with issues examined in an older and more interdisciplinary tradition of philosophy of psychiatry that developed after the 1960s. The participation of philosophers of science in the literature on theoretical psychology, by contrast, has been limited. (shrink)

In 1901 Russell had envisaged the new analytic philosophy as uniquely systematic, borrowing the methods of science and mathematics. A century later, have Russell’s hopes become reality? David Lewis is often celebrated as a great systematic metaphysician, his influence proof that we live in a heyday of systematic philosophy. But, we argue, this common belief is misguided: Lewis was not a systematic philosopher, and he didn’t want to be. Although some aspects of his philosophy are (...) systematic, mainly his pluriverse of possible worlds and its many applications, that systematicity was due to the influence of his teacher Quine, who really was an heir to Russell. Drawing upon Lewis’s posthumous papers and his correspondence as well as the published record, we show that Lewis’s non- Quinean influences, including G.E. Moore and D.M. Armstrong, led Lewis to an anti- systematic methodology which leaves each philosopher’s views and starting points to his or her own personal conscience. (shrink)

Throughout its history, analytic philosophy has established a decidedly anti-rhetoric self-understanding. Yet the historical development of analytic philosophy, leading from Russell to Quine and Davidson, successively puts this anti-rhetorical ideals in question. Even though the rhetorics of clarity and objectivity remain, the discussions of post-analytic philosophy focus more and more an an understanding of language which is forced to acknowledge its irreducible practical and situational aspects. Analytical philosophy, then, should be seen as a decidedly anti-rhetoric (...) tradition which tries to keep up the spirit of scientific enlightenment in times of growing skepticism -- and which is driven, by the very force of clarity and a better understanding, to develop a picture of language which undermines this ideal at least in some aspects. (shrink)

Scholarly attempts to analyze the history of science sometime suffer from an imprecise use of terms. In order to understand accurately how science has developed and from where it draws its roots, researchers should be careful to recognize that epistemic regimes change over time and acceptable forms of knowledge production are contingent upon the hegemonic discourse informing the epistemic regime of any given period. In order to understand the importance of this point, I apply the techniques of (...) historical epistemology to an analysis of the place of the study of astrology in the medieval and early modern periods alongside a discussion of the “language games” of these period as well as the role of the “archeology of knowledge” in uncovering meaning in our study of the past. In sum, I argue that the term “science” should never be used when studying approaches to knowledge formation prior to the seventeenth century. (shrink)

Throughout the 20th century, philosophers have criticized the scientific understanding of the human body. Instead of presenting the body as a meaningful unity or Gestalt, it is regarded as a complex mechanism and described in quasi-mechanistic terms. In a phenomenological approach, a more intimate experience of the body is presented. This approach, however, is questioned by Jacques Lacan. According to Lacan, three basic possibilities of experiencing the body are to be distinguished: the symbolical (or scientific) body, the imaginary (...) (or ideal) body and the real body. Whereas the symbolical body is increasingly objectified (and even digitalized) by medical science, the phenomenological perception amounts to an idealization of the body. The real body cannot be perceived immediately. Rather, it emerges in the folds and margins of our efforts to symbolize or idealize the body, which are bound to remain incomplete and fragile. In the first part of the article (1-3), Lacan's conceptual distinction between the symbolical, the imaginary and the real body will be explained. In the second part (4-5), this distinction will be further clarified by relying on crucial chapters in the history of anatomy (notably Mundinus, Vesalius, Da Vinci and Descartes). (shrink)

This paper centers on the implicit metaphysics beyond the Theory of Relativity and the Principle of Indeterminacy – two revolutionary theories that have changed 20th Century Physics – using the perspective of Husserlian Transcedental Phenomenology. Albert Einstein (1879-1955) and Werner Heisenberg (1901-1976) abolished the theoretical framework of Classical (Galilean- Newtonian) physics that has been complemented, strengthened by Cartesian metaphysics. Rene Descartes (1596- 1850) introduced a separation between subject and object (as two different and self- enclosed substances) while Galileo (...) and Newton did the “mathematization” of the world. Newtonian physics, however, had an inexplicable postulate of absolute space and absolute time – a kind of geometrical framework, independent of all matter, for the explication of locality and acceleration. Thus, Cartesian modern metaphysics and Galilean- Newtonian physics go hand in hand, resulting to socio- ethical problems, materialism and environmental destruction. Einstein got rid of the Newtonian absolutes and was able to provide a new foundation for our notions of space and time: the four (4) dimensional space- time; simultaneity and the constancy of velocity of light, and the relativity of all systems of reference. Heisenberg, following the theory of quanta of Max Planck, told us of our inability to know sub- atomic phenomena and thus, blurring the line between the Cartesian separation of object and subject, hence, initiating the crisis of the foundations of Classical Physics. But the real crisis, according to Edmund Husserl (1859-1930) is that Modern (Classical) Science had “idealized” the world, severing nature from what he calls the Lebenswelt (life- world), the world that is simply there even before it has been reduced to mere mathematical- logical equations. Husserl thus, aims to establish a new science that returns to the “pre- scientific” and “non- mathematized” world of rich and complex phenomena: phenomena as they “appear to human consciousness”. To overcome the Cartesian equation of subject vs. object (man versus environment), Husserl brackets the external reality of Newtonian Science (epoché = to put in brackets, to suspend judgment) and emphasizes (1) the meaning of “world” different from the “world” of Classical Physics, (2) the intentionality of consciousness (L. in + tendere = to tend towards, to be essentially related to or connected to) which means that even before any scientific- logical description of the external reality, there is always a relation already between consciousness and an external reality. The world is the equiprimordial existence of consciousness and of external reality. My paper aims to look at this new science of the pre- idealized phenomena started by Husserl (a science of phenomena as they appear to conscious, human, lived experience, hence he calls it phenomenology), centering on the life- world and the intentionality of consciousness, as providing a new way of looking at ourselves and the world, in short, as providing a new metaphysics (as an antidote to Cartesian metaphysics) that grounds the revolutionary findings of Einstein and Heisenberg. The environmental destruction, technocracy, socio- ethical problems in the modern world are all rooted in this Galilean- Newtonian- Cartesian interpretation of the relationship between humans and the world after the crumbling of European Medieval Ages. Friedrich Nietzsche (1844-1900) comments that the modern world is going toward a nihilism (L. nihil = nothingness) at the turn of the century. Now, after two World Wars and the dropping of Atomic bomb, the capitalism and imperialism on the one hand, and on the other hand the poverty, hunger of the non- industrialized countries alongside destruction of nature (i.e., global warming), Nietzsche might be correct: unless humanity changes the way it looks at humanity and the kosmos. The works of Einstein, Heisenberg and Husserl seem to be pointing the way for us humans to escape nihilism by a “great existential transformation.” What these thinkers of post- modernity (after Cartesian/ Newtonian/ Galilean modernity) point to are: a) a new therapeutic way of looking at ourselves and our world (metaphysics) and b) a new and corrective notion of “rationality” (different from the objectivist, mathematico- logical way of thinking). This paper is divided into four parts: 1) A summary of Classical Physics and a short history of Quantum Theory 2) Einstein’s Special and General Relativity and Heisenberg’s Indeterminacy Principle 3) Husserl’s discussion of the Crisis of Europe, the life- world and intentionality of consciousness 4) A Metaphysics of Relativity and Indeterminacy and a Corrective notion of Rationality in Husserl’s Phenomenology . (shrink)

The aim of this paper is to show that global scientific promises aka “scientific world-conceptions” have an interesting history that should be taken into account also for contemporary debates. I argue that the prototypes of many contemporary philosophical positions concerning the role of science in society can already be found in the philosophy of science of the 1920s and 1930s. First to be mentioned in this respect is the Scientific World-Conception of the Vienna Circle (The Manifesto) (...) that promised to contribute to the realization of an enlightened, rational and science-oriented society and culture. The Manifesto was not the only „scientific world-conception“ that philosophers and scientists put forward in the 1920s. Also the scientific world-conception of the philosopher and physicist Moritz Schlick, and the Weltanschauung of Sigmund Freud deserve to be mentioned. Still other examples of are Carnap’s Scientific Humanism and the project of The International Encyclopedia of Unified Science which was related to American pragmatism as well, as is shown by Charles W. Morris and others. Forgotten for a long time, since the beginning of the 21rst century, at least some of the Viennese projects are reconsidered in a new wave of „socially engaged philosophy of science”. (shrink)

William Whewell raised a series of objections concerning John Stuart Mill’s philosophy of science which suggested that Mill’s views were not properly informed by the history of science or by adequate reflection on scientific practices. The aim of this paper is to revisit and evaluate this incisive Whewellian criticism of Mill’s views by assessing Mill’s account of Michael Faraday’s discovery of electrical induction. The historical evidence demonstrates that Mill’s reconstruction is an inadequate reconstruction of this historical (...) episode and the scientific practices Faraday employed. But a study of Faraday’s research also raises some questions about Whewell’s characterization of this discovery. Thus, this example provides an opportunity to reconsider the debate between Whewell and Mill concerning the role of the sciences in the development of an adequate philosophy of scientific methodology.Keywords: Inductivism; Experiment; Theory; Methodology; Electromagnetism. (shrink)

This paper examines the fortunes of non-European philosophies in histories of philosophy written by European and American philosophers from the 17th century to the present day. It charts the shift from inclusive histories of philosophy, which included non-European philosophies, to exclusive histories of philosophy, which excluded and/or marginalized non-European philosophies, at the end of the 18th century. This shift was motivated by racial Eurocentrism, which cast a long shadow over histories of philosophy written during (...) the 19th and 20th centuries. The paper also considers recent attempts to produce a more inclusive history of philosophy. By examining the history of the inclusion and exclusion of non-European philosophies in histories of philosophy, this paper seeks to challenge the assumption that philosophy began and has been practised exclusively by European or western thinkers. (shrink)

In the context of the relationship between science and society, the internalist pa- radigm of the history of science does not appear to be satisfactory. The fact that a paradigm for Science and Technology / Society Studies has not been built yet, does not prevent the researchers to analyse the effects of social phenomena on science. The economic structure of society, which is one of the non-epistemological factors, has at least as much effect as the (...) epistemological factors on the development or stagnation of science in a given society. In this study, we intend to make a comparison between European Science that developed through “non-scientific” factors in the 17th century and Ottoman Science that could not develop due to “non-scientific” factors. The Science evolved into positivism from its phase of craftsman and engineers developed relatively due to the economic and social structure differences in the Ottoman Empire compared to Europe. (shrink)

Architecture and Deconstruction Case of Peter Eisenman and Bernard Tschumi -/- Introduction Towards deconstruction in architecture Intensive relations between philosophical deconstruction and architecture, which were present in the late 1980s and early 1990s, belong to the past and therefore may be described from a greater than before distance. Within these relations three basic variations can be distinguished: the first one, in which philosophy of deconstruction deals with architectural terms but does not interfere with real architecture, the second one, in (...) which a collaboration between Jacques Derrida and a group of architects interested in his concepts is commenced, and the third one, in which completed or only designed objects or new concepts of deconstruction created by architects gain their supremacy over philosophy. The following book analyses these three possible ways, first of all with the reference to Peter Eisenman and Bernard Tschumi. -/- Peter Eisenman -/- Misreading… and Other Errors -/- The issue of relations between Peter Eisenman’s work and philosophy of deconstruction may be referred to his activity more than ten years preceding his direct collaboration with Jacques Derrida (in 1985) and organisation of the exhibition Deconstructivist Architecture at Museum of Modern Art in New York (in 1988). As soon as at the stage of designing the first houses (House I-III, 1967-1970), which almost entirely inscribed in formalistic aesthetics of Modernism, the architect analysed the problem of architecture dependence on its assumptions. All his later designs may be treated as consequence of this initial interest in relations between practice and theory, and at the same time as an introduction to manipulations later on led at the level of metaphysics of architecture. Beginning with the issue of presence, considered in comments to House VI (1972), the number of ideas having their analogies in philosophy of deconstruction increased. The text entitled The End of the Classical: The End of the Beginning, The End of the End (1984), in which Eisenman criticised questions of representation in architecture, its delusive strive for truth and comparably unattainable attempts at ultimate definition of elementary rules, should be acclaimed the breaking point. This attitude was extended by numerous strategies disturbing architecture rules defined at metaphysical level in an essay Moving Arrows, Eros, and Other Errors: an Architecture of Absence (1986). The issue of Eisenman’s passage from formalism to deconstruction has already been much discussed in the literature (Rosalind Krauss, Thomas Patin among others), still it should be mentioned that the threads similar to Derrida’s concept included in Eisenman’s writing reveal untranslatability of architecture and philosophy. -/- Choral Works or Separate tricks -/- In 1985-1986 a series of seven disputes between Jacques Derrida and Peter Eisenman took place. The pretext for them were designs concerning Parc de la Villette in Paris. The situation of many months of collaboration between a notable philosopher of the second half of the 20th c. and an architect that already had a huge theoretical oeuvre, ended up with a publication of a large volume entitled Chora L Works and it became at the same time a vast study area for historians of contemporary architecture and philosophers. Derrida’s contribution to concept works were his considerations over the idea of chôra, the properties related to this concept were about to be reflected in shapes of the park. Therefore, Chora L Works became an example of the abilities of contemporary art, both in its capability of translation from philosophical ideas to artistic forms and its resistance to tradition of representing in architecture some phenomena and values originating outside this discipline. In the final period of their collaboration both interlocutors started to polemicise with each other more decidedly, what became a separate part of their thought exchange. The exchange of letters between Derrida and Eisenman at the turn of 1989 ended up the period of their direct contacts, nevertheless, at this time precisely a large group of experts in issues of deconstruction joined the discussion and extended the revealed in the former dispute problems into more than ten years of further considerations and publications. Except for a long text by Jeffrey Kipnis, who had participated in the meetings of the philosopher and the architect, there appeared also comments of researchers of artistic theories (K. Michael Hays, Thomas Patin), philosophers (Andrew Benjamin), and even experts in Greek literature (Maria Theodorou or Ann Bergren). Following these debates a contemporary reflection on architecture has saturated with indeed numerous concepts originating in philosophy of deconstruction. -/- Architecture which imitates mute philosophy -/- The series of Jacques Derrida and Peter Eisenman meetings, which took place in the period of 1985-1987, induced many authors to make comments. Some of them (Jeffrey Kipnis, Ann Bergren, Maria Theodorou) developed the subject of chôra which was introduced to the discussion by Derrida. The problem that was about to be solved was the question of tying up the concept of chôra with architecture, including Eisenman’s architecture and the series of meetings within frames of Chora L Works project. Kipnis on this occasion paid attention to chôra and its character of anachronia which infects any being created within chôra. In other words any event has its counterpart (analogon) in another, earlier event. He demonstrated the similarity of structure of many events and statements from the times of Derrida and Eisenman’s meetings to the almost identical behaviour of figures in Plato’s dialogue Timaeus. The loss of beginning present in this phenomenon was appropriate to both features of chôra and the effects of typical analyses of philosophy of deconstruction. Bergren’s analyses focused on accentuating gender of chôra, which, according to this author, had been neglected hitherto in discussions. She collated chôra descriptions with characteristics of women in myths, early Greek epic and philosophy and she arrived at a conclusion that chôra has features of a single woman and a married one at the same time. And yet Theodorou’s studies showed that in the Homeric epics chôra is not treated as an idea but is related with single things and events. The other part of the comments (represented by Andrew Benjamin and K. Michael Hays’ utterances) concerns Eisenman’s attitude to tradition which was treated as a variety of iteration understood philosophically. Benjamin commenced his considerations at the point of closeness between a definition of tradition and a concept of chôra understood as perpetuation (placement). A problematic issue was for him Eisenman’s complex relation to tradition based on its contest and affirmation at the same time. Overcoming the simple subordination to tradition – according to Benjamin – was based on awareness of the role of repetition in culture not known before. Hays made an attempt to explain the pleasure and torment of repetition with the support of Sigmund Freud and Roland Barthes’ concepts. According to Hays repetitions are attempts of a single being to a certain primal state perceived as free of any tension. In a similar way Rosalind Krauss explained a motif of a grate present in Modernistic art and also exceptionally frequent in Eisenman’s work. -/- Annex Architecture is still writing Balzac novels. Peter Eisenman and literature -/- Architecture’s approach to writing, script or literature, present within Peter Eisenman’s work, is an exceptional phenomenon, furthermore a complex one. The article considers four possible relations. The first one relates to Eisenman’s characteristics as a person extremely gifted with the ability to wordplay, which very ‘play’ reveals skills to create architectural images. In the second approach the attention has been paid to Eisenman’s interests – in the first period of his oeuvre – in linguistic works by Noam Chomsky and his transformational-generative grammar. The third kind of relations applied to overcoming the need for autonomy of architecture (and of modernist aesthetics at the same time) and renew interests in questions of meaning in architecture. The fourth sort of relations occurred when Eisenman started to create reflections of historic or literary narrations in architecture – ‘stone stories’ and architectural fictions of their kind. -/- Bernard Tschumi -/- From perversion to deconstruction In Bernard Tschumi’s writings from the 1970s and 1980s we can find a transposition of important threads of post-structuralist ideas deriving from Georges Bataille, Roland Barthes and Jacques Derrida’s works. The analysis of the architect’s writings also shows roots in Phillippe Sollers, Michel Foucault and Denis Hollier’s works. The analysis of borrowed elements from the beginnings of Tschumi’s theoretical activity may be helpful in explaining the contents of his later writings motre inspired by philosophy of deconstruction. The set of his earliest views was inspired by Marxism, Neo Marxism and French Structuralism, mainly by the writings of Henri Levebre and Guy Debord. From the thought of Levebre Tschumi took interest for city as not only a question of urbanistics but also a political issue. From Debord’s concepts he borrowed a conviction about the role of situational violation for changes in the society structure. Some of these beliefs were preserved in his own concepts of architecture as an event. From this period derived also his will to change conservative elements of social structure not by means of political revolution but of theoretical and creative activity. Tschumi acknowledged that the effective way of the proceedings towards achieving his aims would be accepting the role of both a critical intellectualist and architecture expert who would not hide away his left-wing orientation. The speculations defined by the architect as ‘revolting analyses’ were about to characterise contradictions which tear the society apart, penetrate architecture and constitute the basis of culture. Spreading away of the conscience of false assumptions hidden away in various disciplines could have weakened cohesion of a conservative society and influence the will to change among the elites. This way the beginnings of political revolution were rooted in philosophy of architecture. In 1977 Tschumi published his text entitled The Pleasure of Architecture inspired by Roland Barthes’s The Pleasure of the Text, it also included some concepts derived from Georges Bataille and Jacques Derrida. First of all the author used Barthes’s concept which made an assumption that literary activity is pervaded by the spirit of resistance towards social rules, and Tschudi transferred this remark onto architecture. From the ideas of Bataille, acquainted via Holier’s work, he derived his belief that two concepts of space, a conceptual one (defined as Pyramid) and a sensual one (defined as Labirynth), not losing their distinct features, they join in the concept of experienced space which exceeds contradictions. The exceeding itself was defined as the basic rule of architecture and it was referred to situations in which architecture not only negates social needs, but also disavows its own tradition. Crossing the borders applies not only to political issues or permanent rules of the very discipline but also interfering with other fields (especially literature and film). The fact that architecture is associated with organising events turned Tschumi’s attention to questions of violence that result from upsetting architectural order of a given building by its users and the one hand, and on the other from forcing the users to specific acts imposed by this very order. The analysis of the concepts used by Tschumi in his early writings indicates that they are close to definitions that would occur in his reflection in the following years influenced by philosophy of deconstruction. -/- Approaching deconstruction Tschumi in his theories developed in the 1980s presumed that the current social world had undergone a deep process of decay, and the reaction against which ought to be based on ordering-up actions, and also preserving the main outline of disintegration of the whole and its elements in the state of conflict. The statements concerning the nature of the contemporary to Tschumi social relations were applied by him to the world of architecture, this led him to coming up with designing strategies that took into consideration the destabilised character of conditions in which works of architecture were created. New ways of conduct invented by Tschumi drew their inspiration from literature and research on literature, psychoanalysis, structural linguistics, structuralism and post structuralism, and eventually also deconstruction philosophy. The proposed methods were opposed by their author both to functionalism continuity trends and postmodern architecture. Tschumi’s proposals contradicted any forms of conservatism or traditionalism in political sphere as well as in reference to tendencies in architecture. They were not simple contradictions of social or architectural rules, they intrude them from the inside, weaken or escalate the already existing incongruities, they move the boundaries between the areas. Revolutionary illusions about the possibility of radical changes were replaced with strategies which completed, tainted or test former rules in the series of formal games of permutation and combination. Quite different from avant-garde formalism Tschumi’s games were not about maintaining the autonomy of a given area, but on the contrary – polluting it with other areas’ influences. Tschumi enjoyed demonstrating illusions of architecture concerning simple relations between form and function, or between form and meaning. Making use of Freud, Lacan and Foucault’s research he introduced a category of “madness” into architecture allowing an observation that the recognised norms are nothing but merely ones of many possible principles of behaviour, and their recognised status resulted from unjustified hindering innovativeness which is crucial for architecture. To reborn architecture’s capability of changing Tschumi also made use of Barthes’s discoveries concerning rules of narration and works by writers who applied in their writing knowledge on linguistics. Making a work’s author unclear by various mechanical transformations of its elements was however apparent only, and formal rigours imposed on the process of designing liberated possibilities difficult to obtain in more traditional creative action. Another mode of acting introduced by Tschumi was combining his work of elements deriving from outside architecture; joining space records with notation of motion and events accompanying architectural objects among others. These architectural and extra-architectural elements were not unified, on the contrary their heterogenous and conflictual character was stressed. This is how shock, anxiety and instability, typical for live in great metropolises, infiltrated architecture. Taking some ideas of deconstruction philosophy as a pattern Tschumi also took into critical consideration in his essays traditional in architecture oppositions between form and figuration, or theory and practice. By combining various inspirations he eventually worked out an idea of architectural event, which he understood as a series of actions contesting its own field, redefining its sources, principles and elements. An event, understood in this way, was not so much producing works as rather creating conditions of their production and at the same time designing the society different from a hierarchic one. -/- Park of deconstruction Among numerous philosophical strategies of deconstruction most frequently used was questioning the practice of strong opposition of two reasons. In many cases Bernard Tschumi’s writings just consider functioning of the conflict juxtaposition of the ideas of structure and ornament or theory and practice in history of architecture. Violation of traditional relations between terms of this kind, both old and modern, raised Jacques Derrida’s objections, when he was induced for the first time to co-operate with architects’ milieu. During this long lasting thought exchange the philosopher eventually acknowledged Bernard Tschumi’s arguments for reasoning the encroachment of architecture’s fundamental rules. Deconstruction applied in architecture was not a simple transposition or analogy of practices that had been applied by philosophy of deconstruction. We may even say that considering architectural terms became an important formula of deconstruction. Architecture understood in philosophical way became something beyond the practice and theory of its own discipline, a sort of metaphysics of both philosophy and architecture. The deliberate encroachment of simplicity of dividing architecture into theory and practice, for the first time became a clear aim for Tschumi in his drawings and texts entitled The Manhattan Transcripts. The contents of this series of works was a record of characteristic features of this New York district in such a way that not only objects were the subject of the record but also relations between objects, people and events. The record was about to take into consideration a conflict character of elements of this representation and at the same time to avoid applying to them the rule of mimetism. The record became a form of reflection over the very record by an increased control over the ways of representation. Architecture which was considered in the The Manhattan Transcripts was not directed to fulfill the needs of inhabitation or production, it was rather related with hitherto usually marginalised liminal situations: building ostentatiously big monuments, religious cult, war etc. Architecture operating in these relations focused also the attention on the included in it continuous tendency to overpass its own restrictions, the role of violence as its not recognised factor, or the meaning of excess and shock in its operation. Architecture moving from reason towards madness became even more visible in the design of Parisian Parc de la Villette, whose pavilions were defined as folies (in French it means both small park buildings and follies). The park was supposed to be on the one hand a reflection of traditional society disintegration while on the other it questioned basic rules of producing a work of architecture. The traditional rules of designing, based on ordering up, were replaced with the strategies of dysfunction and dissociation. In Tschumi’s opinion methods of this kind may be equivalent of what Derrida named différance. Instead of aiming at mergence, any diversity, plays or variations were strengthen. Tschumi’s texts, in which he explained his attitude, were completed by Derrida’s extent statement entitled Point de folie – Maintenant l’architecture. Derrida’s article is the most significant of all his statements on architecture as a form of thinking and activity. According to the philosopher, architecture should divide space (in French defined as espacement), what enables both thinking and action – it arranges the space of an event. Tschumi’s buildings, defined as folies, in an essential way destabilise any created order, and at the same time they refresh it. Derrida’s statement suggests that architecture may become both metaphor of an order merging a language or a society but also of inner forces which deconstruct and reconstruct it. Therefore architecture is at the same time a construction, a deconstruction and a reconstruction. Parc de la Villette stands out in this system with its attempt to step beyond the scheme of an easy repetition and its heading for chances of achieving more radical otherness. -/- Conclusion Destruction as construction. Paradoxes of deconstruction in architecture -/- Scepticism about persistence and common importance of fundamental values of human culture evinced in philosophers and writers’ works as early as in Greek antiquity, nevertheless it was not expressed so strongly as in the second half of the 20th century. Especially in Heidegger’s work Being and Time (although originated in 1927, still influential in all later philosophy) the following states were characterised: the state of losing the ground (Abgrund), of being out of sight (Unheimlichkeit) and of being out of dwelling (Un-zuhause-sein) – as the basis of self-confidence of conscious being there (Dasein). The entire criticism of philosophy of home and dwelling draws the inspiration from this early writing of the German philosopher, it combines crisis of basic terms of metaphysics with social conditions which are dictated by living in large metropolis. The crisis of both metaphysical foundation and home appears to be similar to the situation of weakening the relations between a man and his dwelling in extensively expanding cities. Whereas philosophy, as well as many disciplines of social sciences, have diagnosed for a long time the destabilisation of fundamental ideas of Western culture and crucial changes in the ways of dwelling, architecture itself occurred to be “the last fortress of metaphysics” (J. Derrida). Among contemporary architects, Peter Eisenman and Bernard Tschumi were the ones who engaged most decidedly in the issues of critical analysis of architecture foundation and its social role. Both the architects noticed new formulas of contemporary social and individual existence, tremendously different from the entire history, and at the same time they affirmed lack of adequacy of architecture concepts to new situations. Both Eisenman and Tschumi used to describe the existing architecture as a tool for consolidation of highly integrated and hierarchised societies, and also as a discipline extremely uncoincidental with the current character of social life based on ideas of freedom and diversity. The means to transform architecture and make a factor of further social changes out of it, was a concept that accentuated revealing the inner contradictions of this discipline, and considering them in designing strategies. Eisenman’s activity, in regard of what has just been noticed, was focused on questioning the basic rules of traditionally comprehended architecture, especially the rule of purpose. The American architect noticed that the concept of architecture as fulfilment the need of location, hides away the fact that the location has to be constantly reconsidered, and hence it is overtaken by change (dislocation). Therefore new concept of architecture propounded architectural activity to translocate the concept of location – more than before – but also to change its status perpetually. Such comprehended architecture should claim, as its main purpose, the constant revision of this purpose and create itself anew permanently. Even Eisenman’s earliest designs of houses nos. I-IV broke with such values as the sense of safety, closeness and familiarity, and just on the contrary they accentuated senses of strangeness, homelessness and loss of confidence. The contradictions within architecture noticed by Tschumi referred to combination of intellectual and sensual values in architecture, when their non-appropriation was defeated by an additional condition, namely the way of experience based on pleasure of excess, marked by insanity. The features of folly were especially visible in his designs of gardens, where the order of planning was mixed with sensual experience introduced by particular elements (both the ones created by nature, and the buildings defined as folies). Parc de la Villette designed by the French architect in Paris put in question not only the common understanding of purpose in architecture but also the ideas of order and integrity, as its plan was based on the combination of independent layers with records of grids of points, various lines and planes. The architecture that collides inadequate elements with each other was supposed to be a kind of an event with no beginning and no end. The architecture treated as an event became a form of a space weakened articulation that maintains its diversity and lack of accordance of the elements building it up. The analyses of Eisenman and Tschumi’s theoretical writings indicate how much the aims of architecture have actually changed; instead of supporting social persistence, the architecture is rather intensifying contradictions, and instead of providing people with the sense of safety, it sublimes danger. From simple acts of defamiliarisation, increasing the distance to itself and enhancing the role of theory, through discomfort, anxiety, not feeling someone at home, weirdness, excess, shock and violence, architecture reached the edge of stability and uncertainty, only to make an attempt at penetrating what is impossible and unutterable, and recording what cannot become the subject of any records. -/- . (shrink)

The debates on the scientificity of social sciences in general, and sociology in particular, are recurring. From the original methodenstreitat the end the 19th Century to the contemporary controversy on the legitimacy of “regional epistemologies”, a same set of interrogations reappears. Are social sciences really scientific? And if so, are they sciences like other sciences? How should we conceive “research programs” Lakatos (1978) or “research traditions” for Laudan (1977) able to produce advancement of knowledge in the field of social (...) and human phenomena? Is the progress of knowledge in social sciences similar to the one generally observed in natural sciences? Is it possible to evaluate the relative merits of each one of these research programs? -/- These debates are important vectors of social and intellectual polarization. The historical divide between the positivist and the hermeneutics poles precedes the structure of the contemporary debate around the epistemic space of social sciences, It is not only a question of renewing the opposition between a monist view of sciences (e.g. McIntyre, 1996) and a dualistic one (e.g. Geertz, 1973) or even a trialist view of sciences (e.g. Lepenies, 1985). It is also a question of asserting dichotomies transformed into framework (including when it is a question of exceeding them): nature-culture, nomothetic-idiographic, models-narrative, structure-history, cause-reason, explanation-comprehension. -/- In this short introduction, we provide, in section 2, a first overview of this epistemological debate in social science. Section 3 proposes a different standpoint on the same questions, by introducing both ontological and methodological aspects in this basic epistemological debate. Namely, following (Hollis, 1994) oppositions of the explanation - understanding, causes - meaning, etc., types discussed in the firsts ection are comparatively examined together with oppositions of the structure - action, holism - individualism types. This allows us to discus show multi-agent design, by integrating various dimensions and standpoints in the same framework (Phan, Amblard, 2007, Chapters 1, 5, 14) can help us to shift these boundaries, and to bypass these oppositions. As model building and ontology design are at the core of this process (Phan, Amblard, 2007, Chapter 12), Section4 discusses various issues of the art of modelling, starting both from economists’ and sociologists’ current standpoints. (shrink)

This book contains a selection of papers from the workshop *Women in the History of Analytic Philosophy* held in October 2019 in Tilburg, the Netherlands. It is the first volume devoted to the role of women in early analytic philosophy. It discusses the ideas of ten female philosophers and covers a period of over a hundred years, beginning with the contribution to the Significs Movement by Victoria, Lady Welby in the second half of the nineteenth century, (...) and ending with Ruth Barcan Marcus’s celebrated version of quantified modal logic after the Second World War. The book makes clear that women contributed substantially to the development of analytic philosophy in all areas of philosophy, from logic, epistemology, and philosophy of science, to ethics, metaphysics, and philosophy of language. It illustrates that although women's voices were no different from men's as regards their scope and versatility, they had a much harder time being heard. The book is aimed at historians of philosophy and scholars in gender studies. (shrink)

Bergson offers an epistemological critique of Darwin’s theory that focuses on his gradualism: for Darwin variation is “minute”, and Bergson glosses “insensible.” His main argument is that if variations are insensible, they cannot confer an advantage to the organism and therefore be selected. Yet, for Darwin, the selected variation is not insensible: to be selected, it must be beneficial to its bearer in the struggle for existence. This article aims at understanding the origin of this misunderstanding by tracing the (...) class='Hi'>history of this critique. To do this, we will study Bergson’s sources, showing that his interpretation of Darwin is in line with the critique of many biologists at the turn of the 20th century, albeit in a confused way. This will lead us back to the origin of this critique: the work of Mivart. In this study, we wish to reveal the anchor of the Bergsonian interpretation in the debates of his time, and the shifts from the traditional exposition of the argument that led Bergson to formulate this false paradox. This article will also analyze more precisely the counterexample of the “analogy of structure” to show that, despite Bergson’s misunderstanding, he did point to actual limits of the Darwinian theory. (shrink)

Abstract: The paper argues that mainstream economics and mainstream philosophy of natural science had much in common during the period 1945-1965. It examines seven common features of the two fields and suggests a number of historical developments that might help explain these similarities. The historical developments include: the Vienna Circle connection, the Samuelson-Harvard-Foundations connection, and the Cold War operations research connection.

The vicissitudes of mathematical reason in the 20th century Content Type Journal Article Pages 1-6 DOI 10.1007/s11016-011-9556-y Authors Thomas Mormann, Department of Logic and Philosophy of Science, University of the Basque Country UPV/EPU, Donostia-San Sebastian, Spain, Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.