If asked to explain why the Golds’ treatment of other colors in Red Rising is wrong, it is tempting to say something like “they are all human beings, and it is wrong to treat humans in this way!” In this essay, I’ll argue that this simple answer is considerably complicated by the fact that the different colors might not be members of the same biological species, and it is in fact unclear whether any of them are the same (...) class='Hi'>species as current humans. Explaining why exactly this is so will lead us to an exploration the long-running debate in biology and philosophy over what exactly it means for two organisms to be “members of the same species.” I’ll begin by discussing the biological essentialism of Aristotle and his followers, who held that an individual organism’s species was determined by essence. One can easily imagine that the Golds might find this attractive, since it would suggest that their “superior” mental and physical capacities made them a different (and probably “higher”) species of humanity than the other colors. Unfortunately for Aristotle, this turns out to be inconsistent with Charles Darwin’s account of evolution by natural selection. This development has led many modern biologists and philosophers of biology to conceptualize species not as an abstract “form” that serves to classify organisms, but rather as a concrete collection of organisms relatively close to each other in space and time. In contrast to biological essentialism, this view of “species as concrete individual” might seem to support the Reds’ claim to the “same species” as the Gold, since they are both part of the same overarching society. Next, I’ll consider how we might tell where one species “ends” and another one “begins.” As it turns out, biologists have many ways of answering his question, each of which makes different judgments about the species of Red Rising’s characters. So, for example, the “Biological Species Concept” bases judgements about species membership on the ability to produce fertile offspring. This concept is far from perfect, however, for reasons that Red Rising makes clear: it doesn’t deal clearly with cases where reproduction is possible but very difficult (a Red and a Gold having a child) or for organisms that do not reproduce sexually (such as Pinks). I’ll then explore a few prominent alternatives to BSC, including both genetically and ecologically based species concepts, and consider their consequences for the society of Red Rising. I’ll conclude by advocating for a “pluralism” about species membership, and will suggest that the people of Red Rising (as well as in the real world) should beware of basing arguments for moral or political equality on the all-too-slippery notion of “shared humanity.” Instead, they should focus on the qualities that make the lives of the individuals (regardless of their species) worth caring about, such as their shared desires to avoid suffering and to lead fulfilling, meaningful lives. (shrink)

This chapter defends a pluralist understanding of species on which a normative species concept is viable and can support natural goodness evaluations. The central question here is thus: Since organisms are to be evaluated as members of their species, how does a proper understanding of species affect the feasibility of natural goodness evaluations? Philippa Foot has argued for a form of natural goodness evaluation in which living things are evaluated by how well fitted they are (...) for flourishing as members of their species, in ways characteristic of their species. She has further argued that assessments of moral goodness in humans are of the same evaluative form. However, natural goodness evaluations and, by extension, the natural goodness approach, do not garner justification in virtue of employing a scientifically privileged conception of species. The natural goodness approach is only justified given particular metaethical and normative commitments that are independent of naturalism, since the approach does not depend upon naturalism alone. (shrink)

The longstanding species problem in biology has a history that suggests a solution, and that history is not the received history found in many texts written by biologists or philosophers. The notion of species as the division into subordinate groups of any generic predicate was the staple of logic from Aristotle through the middle ages until quite recently. However, the biological species concept during the same period was at first subtly and then overtly different. Unlike the (...) logic sense, which relied on definitions of the essence of both genus and species, biological species from the time of Epicurus were consistently considered to involve a reproductive element: in short, living species relied not on essential definitions, but on the generative cause, which might not be definable. I term this the generative conception of species: species were the generation by reproduction of form. This undercuts the claim that species before Darwin were essentialist, and divorces the notion of a type from that of essence. In fact, as late as the end of the nineteenth century, logicians explicitly treated biological “species” as a homonym only of logical essentialist species, and permitted considerable deviation from the type or form. At every point, species in logic were thought to be a subset, in effect, of some more general notion. I sketch a history of both philosophical and biological traditions of the species concept, before turning to the current conceptions. These are reconsidered in the light of this history, and in particular Mayr’s changing views are shown to be somewhat Whiggish, historiographically. Of the many touted biological species concepts, only one of which (Mayr’s) is called _the_ Biological Species Concept, none appears to capture all the relevant facts, intuitions, and operational requirements of biology. Cladistic conceptions, however, have much in common with the older philosophical literature, in that the natural group of cladism is the clade, or monophyletic group. After considering the Individuality Thesis, and the metaphysics of species, we see that species are the most particular terminal taxa in a clade, and that they are “defined” in terms of the particular synapomorphies, or evolved characters, that are causally responsible for keeping the lineages that organisms form distinct from one another. In this way, we can remain within the generative conception of species that has been in play for over two millennia, and yet avoid the pitfalls of prior attempts to find a universal conception of species. (shrink)

The so-called ‘‘species problem’’ has plagued evolution- ary biology since before Darwin’s publication of the aptly titled Origin of Species. Many biologists think the problem is just a matter of semantics; others complain that it will not be solved until we have more empirical data. Yet, we don’t seem to be able to escape discussing it and teaching seminars about it. In this paper, I briefly examine the main themes of the biological and philosophical liter- atures on the (...) species problem, focusing on identifying common threads as well as relevant differences. I then argue two fundamental points. First, the species problem is not primarily an empirical one, but it is rather fraught with philosophical questions that require—but cannot be settled by—empirical evidence. Second, the (dis-)solution lies in explicitly adopting Wittgenstein’s idea of ‘‘family resemblance’’ or cluster concepts, and to consider spe- cies as an example of such concepts. This solution has several attractive features, including bringing together apparently diverging themes of discussion among bio- logists and philosophers. The current proposal is con- ceptually independent (though not incompatible) with the pluralist approach to the species problem advocated by Mishler, Donoghue, Kitcher and Dupre ́, which implies that distinct aspects of the species question need to be emphasized depending on the goals of the researcher. From the biological literature, the concept of species that most closely matches the philosophical discussion pre- sented here is Templeton’s cohesion idea. (shrink)

This paper aims to offer a new argument in defence bacterial species pluralism. To do so, I shall first present the particular issues derived from the conflict between the non-theoretical understanding of species as units of classification and the theoretical comprehension of them as units of evolution. Secondly, I shall justify the necessity of the concept of species for the bacterial world, and show how medicine and endosymbiotic evolutionary theory make use of different concepts of bacterial (...) species due to their distinctive purposes. Finally, I shall show how my argument provides a new source of defence for bacterial pluralism. (shrink)

This paper seeks to propose a direction of research based upon the transformation of Merleau-Ponty's thinking with respect to animal life over the course of his writings. In his earlier works, Merleau-Ponty takes up the position that “life” does not mean the same thing when applied to an animal and a human being because of the manner in which the “human dialectic” alters the human being's relation to life. In his later works, particularly in his lectures on nature, this position (...) softens so that the relationship between animals and humans becomes non-hierarchical, but remains essentially the same: there may be no “rupture” between humans and animals, but they are still essentially distinct insofar as all non-humans can be grouped into a single class of “animality.” I attempt to show that Merleau-Ponty fails to follow through with his most radical insights with respect to the relationships between living beings by preserving this distinction and suggest some ways in which we might today confront this problem through the works of Merleau-Ponty in a way that he did not. The proposal, then, is to take seriously “dialectical” biology and develop a Merleau-Pontian conception of species based upon the interrelations of living beings and their environments rather than focusing solely on organisms as discrete units. The conclusion then considers what the consequences of this understanding might be for our understanding of Merleau-Ponty's ontology in general. (shrink)

Abstract: There is a long tradition of trying to analyze art either by providing a definition (essentialism) or by tracing its contours as an indefinable, open concept (anti-essentialism). Both art essentialists and art anti-essentialists share an implicit assumption of art concept monism. This article argues that this assumption is a mistake. Species concept pluralism—a well-explored position in philosophy of biology—provides a model for art concept pluralism. The article explores the conditions under which concept pluralism (...) is appropriate, and argues that they obtain for art. Art concept pluralism allows us to recognize that different art concepts are useful for different purposes, and what has been feuding definitions can be seen as characterizations of specific art concepts. (shrink)

Comparative thanatologists study the responses to the dead and the dying in nonhuman animals. Despite the wide variety of thanatological behaviours that have been documented in several different species, comparative thanatologists assume that the concept of death is very difficult to acquire and will be a rare cognitive feat once we move past the human species. In this paper, we argue that this assumption is based on two forms of anthropocentrism: an intellectual anthropocentrism, which leads to an (...) over-intellectualisation of the CoD, and an emotional anthropocentrism, which yields an excessive focus on grief as a reaction to death. Contrary to what these two forms of anthropocentrism suggest, we argue that the CoD requires relatively little cognitive complexity and that it can emerge independently from mourning behaviour. Moreover, if we turn towards the natural world, we can see that the minimal cognitive requirements for a CoD are in fact met by many nonhuman species and there are multiple learning pathways and opportunities for animals in the wild to develop a CoD. This allows us to conclude that the CoD will be relatively easy to acquire and, so, we can expect it to be fairly common in nature. (shrink)

This collection of original essays--by philosophers of biology, biologists, and cognitive scientists--provides a wide range of perspectives on species. Including contributions from David Hull, John Dupre, David Nanney, Kevin de Queiroz, and Kim Sterelny, amongst others, this book has become especially well-known for the three essays it contains on the homeostatic property cluster view of natural kinds, papers by Richard Boyd, Paul Griffiths, and Robert A. Wilson.

In light of the phenomenon of multiple realizability, many philosophers wanted to preserve the mind-brain identity theory by resorting to a “narrow reductive strategy” whereby one (a) finds mental properties which are (b) sufficiently narrow to avoid the phenomenon of multiple realization, while being (c) explanatorily adequate to the demands of psychological theorizing. That is, one replaces the conception of a mental property as more general feature of cognitive systems with many less general properties, for example, replacing the conception of (...) pain as a general property across different species with a number of species-specific kinds of pain. Many critics focused on (c), arguing that species-specific properties are not explanatorily adequate because they do not capture what is common in pain across species. In this paper I focused on (b). I argued that if one carries the narrow reductive strategy out in such a way to avoid all multiple realizability that occurs within a species, for example, accommodating individual differences by postulating a more narrow pain-relative-to-an-individual-at-a-time, then the result is for all intents and purposes a claim about tokens and not types or properties at all (the position is now about individuals having properties at times, a structured token event). I also added an important point about explanation, viz., that properties-relative-to-individuals-at-times would not serve the explanatory goals of science by failing to generalize to other individuals. (shrink)

This paper argues against the common, often implicit view that theories are some specific kind of thing. Instead, I argue for theory concept pluralism: There are multiple distinct theory concepts which we legitimately use in different domains and for different purposes, and we should not expect this to change. The argument goes by analogy with species concept pluralism, a familiar position in philosophy of biology. I conclude by considering some consequences for philosophy of science if theory (...) class='Hi'>concept pluralism is correct. (shrink)

This afterword to Species and Beyond provides some reflections on species, with special attention to what I think the most significant developments have been in the thinking of biologists and philosophers working on species over the past 25 years, as well as some bad jokes.

Species concepts aim to define the species category. Many of these rely on defining species in terms of natural lineages and groupings. A dominant gene-centred metaconception has shaped notions of what constitutes both a natural lineage and a natural grouping. I suggest that relying on this metaconception provides an incomplete understanding of what constitute natural lineages and groupings. If we take seriously the role of epigenetic, behavioural, cultural, and ecological inheritance systems, rather than exclusively genetic inheritance, a (...) broader notion of what constitutes a natural grouping or lineage may be required. I conclude by outlining an alternative metaconception that is a de-centred metaschema for species. (shrink)

This paper isolates a hard, long-standing species problem: developing a comprehensive and exacting theory about the constitutive conditions of the species category, one that is accurate for most of the living world, and which vindicates the widespread view that the species category is of more theoretical import than categories such as genus, sub-species, paradivision, and stirp. The paper then uncovers flaws in several views that imply we have either already solved that hard species problem or (...) dissolved it altogether – so-called We Are Done views. In doing so the paper offers new criticisms of the general lineage species concept (GLSC), evolutionary species concept (EvSC), biological species concept (BSC), other similar concepts, Ereshefsky’s eliminative pluralism about the species category, and both Mishler’s pessimism and Wilkins’ phenomenalism about that category. Opposed to We Are Done views, the paper argues for a Revving Up view, on which we are nearly ready to begin the hard species problem in earnest. To help work towards these conclusions, the paper begins with an outline of a new kind of view of species (Barker 2019a), which proposes they are feedback systems of a mathematically specifiable and empirically testable sort. (shrink)

Whitehead claims there is only one type of individual in the universe—the actual entity—but there are necessarily multiple tokens of this type. This turns out to be paradoxical. Nevertheless, a type of individuality that is necessarily plural because, for each token, relations to other tokens are constitutive is something familiar from ordinary language, everyday politics, and, not least, 19th century German social thought. Whitehead’s actual entity generalizes the notion of species-being we find in Fichte, Feuerbach, and Marx. The rationale (...) for the concept of species-being brings to light important social and political implications of Whitehead’s cosmology. (shrink)

This paper explains the metaphysical implications of the view that species are individuals (SAI). I first clarify SAI in light of the separate distinctions between individuals and classes, particulars and universals, and abstract and concrete things. I then show why the standard arguments given in defense of SAI are not compelling. Nonetheless, the ontological status of species is linked to the traditional "species problem," in that certain species concepts do entail that species are individuals. I (...) develop the idea that species names are rigid designators and show how this provides additional motivation for SAI. (shrink)

The nature of “the self” has been one of the central problems in philosophy and more recently in neuroscience. This raises various questions: Can we attribute a self to animals? Do animals and humans share certain aspects of their core selves, yielding a trans-species concept of self? What are the neural processes that underlie a possible trans-species concept of self? What are the developmental aspects and do they result in various levels of self-representation? Drawing on recent (...) literature from both human and animal research, we suggest a trans-species concept of self that is based upon what has been called a “core-self” which can be described by self-related processing as a specific mode of interaction between organism and environment. When we refer to specific neural networks, we will here refer to the underlying system as the “core-SELF.” The core-SELF provides primordial neural coordinates that represent organisms as living creatures—at the lowest level this elaborates interoceptive states along with raw emotional feelings while higher medial cortical levels facilitate affective-cognitive integration . Developmentally, SRP allows stimuli from the environment to be related and linked to organismic needs, signaled and processed within core-self structures within subcorical-cortical midline structures that provide the foundation for epigenetic emergence of ecologically framed, higher idiographic forms of selfhood across different individuals within a species. These functions ultimately operate as a coordinated network. We postulate that core SRP operates automatically, is deeply affective, and is developmentally and epigenetically connected to sensory-motor and higher cognitive abilities. This core-self is mediated by SCMS, embedded in visceral and instinctual representations of the body that are well integrated with basic attentional, emotional and motivational functions that are apparently shared between humans, non-human mammals, and perhaps in a proto-SELF form, other vertebrates. Such a trans-species concept of organismic coherence is thoroughly biological and affective at the lowest levels of a complex neural network, and culturally and ecologically molded at higher levels of neural processing. It allows organisms to selectively adapt to and integrate with physical and social environments. Such a psychobiologically universal, but environmentally diversified, concept may promote novel trans-species studies of the core-self across mammalian species. (shrink)

The concept of ecosystem services is a way of visualizing the instrumental value that nature has for human beings. Most ecosystem services can be performed by more than one species. This fact is sometimes used as an argument against the preservation of species. However, even though substitutability does detract from the instrumental value of a species, it also adds option value to it. The option value cannot make a substitutable species as instrumentally valuable as a (...) non-substitutable species, but in many cases, it can add enough value to make the species more valuable than the projects that threaten its existence. (shrink)

I offer a concise critique of a recurring line of reasoning advanced by Joseph LaPorte and Samir Okasha that all modern species concepts render the view that biological organisms essentially belong to their species empirically untenable. The argument, I claim, trades on a crucial modal ambiguity that collapses the de re/de dicto distinction. Contra their claim that the continued adherence of such a view on behalf of contemporary metaphysicians stems from the latter’s ignorance of developments in modern biology, (...) the modal ambiguity reveals the need to retrain in modal metaphysics. (shrink)

In this paper, I critically assess Mark Richard’s interesting and important development of the claim that linguistic meanings can be fruitfully analogized with biological species. I argue that linguistic meanings qua cluster of interpretative presuppositions need not and often do not display the population-level independence and reproductive isolation that is characteristic of the biological species concept. After developing these problems in some detail, I close with a discussion of their implications for the picture that Richard paints concerning (...) the dangers of conceptual engineering and the prospects for dynamic notions of semantic stability. (shrink)

The species problem is often described as the abundance of conflicting definitions of _species_, such as the biological species concept and phylogenetic species concepts. But biologists understand the notion of species in a non-definitional as well as a definitional way. In this article I argue that when they understand _species_ without a definition in their mind, their understanding is often mediated by the notion of _good species_, or prototypical species, as the idea of ``prototype'' (...) is explicated in cognitive psychology. This distinction helps us make sense of several puzzling phenomena regarding biologists' dealing with species, such as the fact that in everyday research biologists often behave as if the species problem is solved, while they should be fully aware that it is not. I also briefly discuss implications of this finding, including that some extant attempts to answer what the nature of species is have an inadequate assumption about how the notion of species is represented in biologists' minds. (shrink)

Species is one of the most basic concepts for almost all branches of biology, and it is also one of the most controversial concepts. An important aspect of "the species problem" is the question of "what the ontological status of species is". Traditionally, the answer to the issue about "the ontological status of species" is biological essentialism. Biological essentialism claims that species is a "natural kind", which argues that all and only the members of a (...) species have a common essence. Each species is separated from all others by a sharp discontinuity. However, Darwin's evolutionary theory argues that species are gradual, and the boundaries between species are vague. This view conflicts with biological essentialism. With the continuous transmission of Darwin's theories, biological essentialism was gradually abandoned by philosophers and scientists. In recent years, some philosophers try to resurrect biological essentialism by using new biological resources. Their theories are known as New Biological Essentialism, which mainly includes three different approaches: The Barcode Theory of DNA, Relational Essentialism, and HPC Theory. However, there are so many defects in their theories that they don't provide a successful defense for biological essentialism. By analyzing these theories, I try to point out that the dilemma and failure of new biological essentialism dues to the conflict between its ontological presupposition and modern biological practice. The conflict leads to the tension between essentialism and biology. Further, I argue that the best way to eliminate the tension between biology and essentialism is to regard species as “heterogeneous kinds”. This new understanding of species abandons biological essentialism at the ontological level but retains the value of epistemology of regarding the species as “natural kinds”. (shrink)

In 1655 La Peyrère was the first to substantially argue for and popularize polygenism—the view that God created multiple original human mating pairs in separate acts of creation with numerous created before Adam. Positing or rejecting polygenism has been central to modern theorizing about human types and origins. Prominent recent interpreters have maintained that La Peyrère’s polygenism does not imply a hierarchy of human types. This paper reconstructs La Peyrère’s account and, in opposition to the dominant view, argues that his (...) polygenism produces a human species hierarchy. The Adamite species is superior to the Pre-Adamite species in virtue of its material composition, mode of creation, and form. The upshot is that La Peyrère’s theological system posits a proto-racialist conception of human types. (shrink)

We have a rough idea of what artifacts are: artifacts are objects made to serve a certain purpose. However, there is no consensus on how to specify this definition. Essentialists argue that objects are grouped into artifact kinds by sharing non-trivial artifact essences, while anti-essentialists argue that there is no such essence to be found. However, the prominent essentialist and anti-essentialist accounts suffer from extensional and definitional problems. I argue that the problems current essentialist and anti-essentialist accounts face mainly stem (...) from the assumption of artifact concept monism. According to artifact concept monism, there is only a single way to group objects into artifact kinds. To remedy the problems that stem from artifact concept monism, this paper offers an alternative framework by drawing parallels from the debates on species concept pluralism and art concept pluralism. (shrink)

Can Wittgenstein's famous family resemblance concept be applied to resolve the problem of defining species in biology?

We argue that the logical outcome of the cladistics revolution in biological systematics, and the move towards rankless phylogenetic classification of nested monophyletic groups as formalized in the PhyloCode, is to eliminate the species rank along with all the others and simply name clades. We propose that the lowest level of formally named clade be the SNaRC, the Smallest Named and Registered Clade. The SNaRC is an epistemic level in the classification, not an ontic one. Naming stops at that (...) level because there is no currently acceptable evidence for clades within it, not because no smaller clades exist. Later, included clades may be named. They would then become the SNaRCs, while the original SNaRC would keep its original name. We argue that all theoretical tasks of biology, in evolution and ecology, as well as practical tasks such as conservation assessment, are better approached using this rankless phylogenetic approach. (shrink)

A common reaction to functional diversity is to group entities into clusters that are functionally similar. I argue here that people are diverse with respect to reasoning-related processes, and that these processes satisfy the basic requirements for evolving entities: they are heritable, mutable, and subject to selective pressures. I propose a metric to quantify functional difference and show how this can be used to place psychological processes into a structure akin to a phylogenetic or evolutionary tree. Three species concepts (...) are repurposed from biology and used to understand relationships in that tree. (shrink)

This discussion note addresses Caleb Hazelwood’s ‘Practice-Centered Pluralism and a Disjunctive Theory of Art’. Hazelwood advances a disjunctive definition of art on the basis of an analogy with species concept pluralism in the philosophy of biology. We recognize the analogy between species and art, we applaud attention to practice, and we are bullish on pluralism—but it is a mistake to take these as the basis for a disjunctive definition.

The species concept is one of the central concepts in biological science. Although modern systematics speculates about the existence of a complex hierarchy of nested taxa, biological species are considered particularly important for the active role they play in evolution. However, neither theoretical biologists nor philosophers of biology have come to an agreement about what a species is. In this chapter, we address two questions pertaining to biological species: (1) are they individuals or universals? and (...) (2) are they bona fide or fiat entities? In section The Species-as-Individuals View, we illustrate the reasons that have led many scholars to support the view that species are individuals. In the next two sections, we show that the relational concepts of species – on which the species-as-individuals view is based – provide neither necessary nor sufficient conditions for species membership. This seriously undermines the species-as-individuals view. In the section A Conceptualist Model for the Metaphysics of Species, we advance the proposal that species are fiat concepts (and thus, universal entities partially dependent on the human mind) carved in a multi-dimensional space representing the properties that the biological organisms possess. The final section concludes. (shrink)

This review provides an overview of the ethics of extinctions with a focus on the Western analytical environmental ethics literature. It thereby gives special attention to the possible philosophical grounds for Michael Soulé’s assertion that the untimely ‘extinction of populations and species is bad’. Illustrating such debates in environmental ethics, the guiding question for this review concerns why – or when – anthropogenic extinctions are bad or wrong, which also includes the question of when that might not be the (...) case (i.e. which extinctions are even desirable). After providing an explanation of the disciplinary perspective taken (section “Introduction”), the concept of extinction and its history within that literature are introduced (section “Understanding extinction”). Then, in section “Why (or when) might anthropogenic extinctions be morally problematic?”, different reasons for why anthropogenic extinctions might be morally problematic are presented based on the loss of species’ value, harm to nonhuman individuals, the loss of valuable biological variety and duties to future generations. This section concludes by also considering cases where anthropogenic extinctions might be justified. Section “How to respond to extinctions?” then addresses a selection of topics concerning risks and de-extinction technologies. Finally, the section on “Extinction studies” introduces other viewpoints on the ethics of extinction from the extinction studies literature, followed by the “Conclusion”. (shrink)

A far-reaching and influential view in evolutionary biology claims that species are cohesive units held together by gene flow. Biologists have recognized empirical problems facing this view; after sharpening the expression of the view, we present novel conceptual problems for it. At the heart of these problems is a distinction between two importantly different concepts of cohesion, what we call integrative and response cohesion. Acknowledging the distinction problematizes both the explanandum of species cohesion and the explanans of gene (...) flow that are central to the view we discuss. We conclude by tracing four broader implications for the study and conceptualization of species. (shrink)

Darwinian ideas were developed and radically transformed when they were transmitted to the alien intellectual background of late nineteenth- and early twentieth-century China. The earliest references to Darwin in China appeared in the 1870s through the writings of Western missionaries who provided the Chinese with the earliest information on evolutionary doctrines. Meanwhile, Chinese ambassadors, literati and overseas students contributed to the dissemination of evolutionary ideas, with modest effect. The ‘evolutionary sensation’ in China was generated by the Chinese Spencerian Yan Fu’s (...) paraphrased translation and reformulation of Thomas Huxley’s 1893 Romanes Lecture ‘Evolution and ethics’ and his ‘Prolegomena’. It was from this source that ‘Darwin’ became well known in China – although it was Darwin’s name, rather than his theories, that reached Chinese literati’s households. The Origin of Species itself began to receive attention only at the turn of the twentieth century. The translator, Ma Junwu (1881–1940), incorporated non-Darwinian doctrines, particularly Lamarckian and Spencerian principles, into his edition of the Chinese Origin. This partially reflected the importance of the pre-existing Chinese intellectual background as well as Yan Fu’s progressive ‘evolutionary paradigm’. In this paper, I will elucidate Ma Junwu’s culturally conditioned reinterpretation of the Origin before 1906 by investigating his transformation of Darwin’s principal concepts. (shrink)

Joseph Raz’s much discussed service conception of practical authority has recently come under attack from Stephen Darwall, who proposes that we instead adopt a second- personal conception of practical authority.1 We believe that the best place to start understanding practical authority is with a pared back conception of it, as simply a species of normative authority more generally, where this species is picked out merely by the fact that the normative authority in question is authority in relation to (...) action, rather than belief. We do not wish to deny that there might be properties of practical authority (as distinct from the species of authority that is concerned with belief) that are peculiar to it, but, unlike both Raz and Darwall, we do not believe that such features play a role in defining or delimiting practical authority. (shrink)

Before the Darwinian revolution species were thought to be universals. Since then, numerous attempts have been made to propose new definitions. The twentieth-century German philosopher Nicolai Hartmann defined 'species' as an individual system of processes and a process of life of a higher-order. To provide a clear understanding of Hartmann's conception of species, I first present his method of definition. Then I look at Hartmann's Philosophie der Natur (1950) to present his concepts of "organism" and "species." (...) And I end the paper by pointing out two possible systematic inconsistencies. (shrink)

The protection of rare species abounds with scientific and ethical considerations. An ethical dilemma can emerge when the life of one species is valued higher than that of another, and so we discuss the basis of ranking, protection, and valuation of plants and animals. A duty to protect rare species exists in this age of great losses to plant and animal life, but the scientific and public communities are not always in agreement regarding what species deserve (...) protection. Using a case study, we illustrate how the decision to kill beavers to protect a rare plant and rare animals found in a tidewater creek demanded an ecological ethic approach. We present the concept of a" conservation mediator" and how its use may help find a common ground between stakeholders and decision-makers in similar situations. (shrink)

Critical examination of possible socio-political Anthropocene consequences leads to the conclusion that the sustainable development concept is not an adequate answer for current threats and risks. An effort to implement the sustainable development concept can even make climate changes and other forms of nature devastation worse, as it turns out on ongoing greenhouse gas concentrations growth in the atmosphere, despite obligations that result to all states of the world from Paris agreement. The climate change rate and range of (...) plant and animal species extinction confirms J. Lovelock´s thesis that humanity does not have enough time and, most likely, enough sources to implement the sustainable development concept and, as B. Latour points out, we do not have a big enough planet. Therefore, it is necessary to think about a retreat – to areas that are likely to stay livable even after the sea level rise and desertification; it is necessary to think about how to move millions of people from areas flooded by sea or parched by desert; to think about a change of our current way of life, of production of food and energy so that not only humankind as animal species would continue, but also our civilization and its technological and organizational knowledge. Even basic theses based on this concept indicate a need to reassess most political concepts, mainly the concepts of sovereignty, citizenship, but also those of freedom of movement and residence, freedom of business and consume, which work as fundamentals of the neoliberal economic-political system. Retreat expects complex and organized migration to beforehand chosen and arranged areas. Opposite to retreat is mass escape chaos that reduces human relations to fight for survival. As J. Lovelock proposed in his sustainable retreat concept, relocating people from areas affected by climate changes to climate oases would mean that rich northern countries give up their current, in fact, isolationistic politics of refusing climate migrants. Therefore, the concept of sustainable retreat requires much greater competence and especially willingness to cooperate not only nationally, but also internationally and globally, in addition to what humanity is capable of doing today. (shrink)

Existence value refers to the value humans ascribe to the existence of something, regard­less of whether it is or will be of any particular use to them. This existence value based on preference satisfaction should be taken into account in evaluating activities that come with a risk of species extinction. There are two main objections. The first is that on the preference satisfaction interpretation, the concept lacks moral importance because satisfying people’s preferences may involve no good or well-being (...) for them. However, existence value can be based on a restricted version of the preference satisfaction theory, which is not vulnerable to the skeptical arguments about the link between preference satisfaction and well-being. The second objection is that even if preference satisfaction can be linked to well-being, understanding existence value in terms of individual preference satisfaction is incoherent, because existence value reflects disinterested preferences that involve no benefits to the individual. However, the fact that existence value may involve disinterested preferences does not threaten the coherence of the concept, but suggests that it does not fit smoothly into the “utilitarian” or “welfarist” framework it is commonly considered within. A pluralistic normative approach based on prima facie duties can be an alternative to standard utilitarian-style approaches for considering existence value in concrete cases involving a risk of species extinction, such as through deep sea mining. (shrink)

We have a basic definition of genus in Topics (I, 5, 102a31-35): ‘A genus is what is predicated in what a thing is of a number of things exhibiting differences in kind. We should treat as predicate in what a thing is all such things as it would be appropriate to mention in reply to the question “what is the object in question?”; as, for example, in the case of man, if asked that question, it is appropriate to say “He (...) is an animal.”’ He indicates that ‘of the common predicates that which is most definitely predicated in what the thing is, is likely to be the genus.’ (To. , I, 18, ^108b22) From this definition, what is demonstrative in the definition of genus, Aristotle asserts, is ‘what is common to all the cases.’ (To., I, 18, ^108b22) This common thing is ‘one identical thing which is predicated of both and is differentiated in no merely accidental way.’ (Met., I, 1057b37) This means that the things in which the genus is common must be essentially different. In fact, this very common genus must be essentially different in the things it is their genus. Therefore, things that are identical in a genus are at the same time different in that very genus. This means that though the genus is the same in them, it is indeed different in them and they are not the same as each other in that very same genus but specifically different from each other: ‘For not only must the common nature attach to the different things, e.g. not only must both be animals, but this very animal must also be different for each (e.g. in the one case horse, in the other man), and therefore this common nature is specifically different for the two things (διὰ τοῦτο τὸ κοινὸν ἓτερον ἀλλήλων ἐστι τῷ εἴδει). One then will be in virtue of its own nature one sort of animal, and the other another, e.g. one a horse and the other a man. This difference then must be an otherness of the genus. For I give the name of ‘difference in the genus’ to an otherness which makes the genus itself other.’ A. Characteristics of genera The following are the characteristics of genera: 1. Those to which the same figure of predication applies are one in genus. (Met. , Δ, 1016b32-35) 2. Things that are one in genus are all one by analogy while things that are one by analogy are not all one in genus. (Met, Δ, 1016b35-1017a3) 3. A genus includes contraries. (Met., Δ, 1018a25-31) 4. All the intermediates are in the same genus as one another and as the things they stand between. (Met., I, 1057a18-30; 1057b31-34) 5. Not every predicate is a genus of what it is predicated on; for this would equate a genus with one of its own species. (PsA., A, 22, 83b7-10) 6. The opposite of the genus should always be the genus of the opposite. (To., Δ, 4, ^125a27-29) 7. A genus divides the object from other things. (To., Z, 3, 140a^24) 8. None of unity and being is a genus. (Met., B, 998b22-27; Met., K, 1059b31-34; PsA., B, 7, 92b12-14) 9. There is no necessity or even no possibility that things that are the same specifically or generically should be numerically the same. (To., H, I, 152b30-) 10. To be called one due to having one genus is in a way similar to be one due to having the same matter. (Met., Δ, 1016a24-28) 11. The substance of a thing involves its genus, and thereby all the higher genera are predicated of the lower. (To., Z, 5, 143a^20- ) 12. Being falls immediately into genera. (Met., Γ, 1004a4-6) 13. They do not exist apart from the individuals. (Met., B, 999a29-32; Met., I, 1053b21-22) 14. A genus is not a simple qualification but marks off the qualification of substance. (Cat., 5, 3b18-21) 15. Genera are criteria of difference when ‘the things have not their matter in common and are not generated out of each other.’ (Met., I, 1054b27-31) 16. The genus of a thing is its matter (ὓλη). (Met., I, 1058a23-25) 17. A genus is applicable to a wider range than its species. (Cat., 5, 3b21-23) 18. A genus is prior to its species in existence: while a genus reciprocates on the existence of its species, they do not reciprocate on the existence of their genus. (Cat., 13, 15a3- ) Aristotle’s example is this: if there is a fish there is an animal, but if there is an animal, there is not necessarily a fish. 19. The genus of a thing expresses ‘what it is’ and its essence. (To., I, 5, 102a31- ; To., Z, 5, 143a^20- ) 20. A genus is most familiar than its differentia and may be them all. (To., Z, 9, 149a16) 21. The genus is more substantial than its species. (Met., H, 1042a13-16) 22. One, being and substance cannot be classes. (Met., I, 1053b21-24; cf. 1054a8-11) 23. Aristotle draws a distinction between a simple and a composite concept in their falling within a genus. While a simple one can, a composite one cannot. He discusses this between ‘justice’ and ‘just man’: ‘the former falls within the genus, whereas the other does not … for nothing which does not happen to belong to the genus is essentially the genus; e.g. a white man is not essentially a color.’ (To., Γ, 1, ^116a24) 1) Genus and universal ‘Genera are universals’ (Met., Λ, 1069a26-27; Δ, 1014b9-10) and more universal than differentia and species (Met., Δ, 1014b9-12), but it is evident that not all universals are genera. (Met., A, 992b10-13) 2) Co-ordinate species The species resulting from the same division are co-ordinate species. They are the results of the same division in the same genus. Thus, none of them is prior or posterior to others but they are simultaneous by nature. (Cat., 13, 14b33-15a3) 3) Priority of genus to species Aristotle defines prior (λοιπόν) based on reciprocation as to implication of existence: ‘Τhat from which the implication of existence does not hold reciprocally is thought to be prior.’ (Cat., 12, 14a32-34) His examples are genera and species: ‘genera are always prior to species since they do not reciprocate as to implication of existence.’ (Cat., 13, 15a4-6) Τhus, if there is a fish, there is an animal, but if there is an animal, there is not necessarily a fish. 4) Generic versus non-generic attributes As the above discussions illustrates, not all attributes can be genera of their subjects. Thus, we ought to distinguish between generic and non-generic attributes of each subject. K. J. Spalding distinguishes between substantive and classificatory attributes, a distinction that, he believes, is absent from the Aristotelian logic. Classificatory attributes are those that originate and exist in class alone, and are generic like ‘human’ and ‘animal.’ These attributes do not belong to the individual as individual. For example, animal belongs to the Socrates not as Socrates but as man. Substantive attributes, on the other hand, are those that belong to Socrates as Socrates and not as a class. Attributes like sense attributes that originate independently of generic structure and ‘do not involve a necessary relation to or dependence on a class’ are substantive attributes. (shrink)

New theological understanding can emerge with the advancement of scientific knowledge and the use of new concepts, or older concepts in new ways. Here, the authors present a proposal to extend the concept of “rescue and recovery” found in the United Nations Law of the High Seas, off‐world and within a broader purview of other intelligent and self‐aware species that humans may someday encounter. The notion of a morality that extends to off‐world species is not new, but (...) in this analysis, rescue and recovery become an imperative when any intelligent and self‐aware species is in harm's way. Rescue and recovery encompass a necessary action component except perhaps in those cases where rescuers are in danger. The authors explore three biblical examples of rescue and recovery to derive a fundamental meaning of the concept. (shrink)

In ‘‘Why brains matter: an integrational perspective on The Symbolic Species’’ Cowley (2002) [Language Sciences 24, 73–95] suggests that Deacon pictures brains as being able to process words qua tokens, which he identifies as the theory’s Achilles’ heel. He goes on to argue that Deacon’s thesis on the co-evolution of language and mind would benefit from an integrational approach. This paper argues that Cowley’s criticism relies on an invalid understanding of Deacon’s use the concept of ‘‘symbolic reference’’, which (...) he appropriates from Peirce’s semiotic. Peirce’s analysis as well as Deacon’s appropriation will be examined in detail. Consequently it will be argued that an integrationist reading would add very little to Deacon’s core thesis. (shrink)

This paper details the content and structure of the folk concept of life, and discusses its relevance for scientific research on life. In four empirical studies, we investigate which features of life are considered salient, universal, central, and necessary. Functionings, such as nutrition and reproduction, but not material composition, turn out to be salient features commonly associated with living beings (Study 1). By contrast, being made of cells is considered a universal feature of living species (Study 2), a (...) central aspect of life (Study 3), and our best candidate for being necessary for life (Study 4). These results are best explained by the hypothesis that people take life to be a natural kind subject to scientific scrutiny. (shrink)

Though there be no such thing as chance in the world, our ignorance of the real causes of any event begets a like species of belief or opinion.

The hologenome concept of evolution is a hypothesis about the evolution of animals and plants. It asserts that the evolution of animals and plants was partially triggered by their interactions with their symbiotic microbiomes. In that vein, the hologenome concept posits that the holobiont (animal host + symbionts of the microbiome) is a unit of selection. -/- The hologenome concept has been severely criticized on the basis that selection on holobionts would only be possible if there were (...) a tight transgenerational host-genotype-to-symbiont-genotype connection. As our current evidence suggests that this is not the case for most of the symbiont species that compose the microbiome of animals and plants, the opportunity for holobiont selection is very low in relation to the opportunity for selection on each of the species that compose the host microbiome. Therefore, holobiont selection will always be disrupted ‘from below’, by selection on each of the species that compose the microbiome. -/- This thesis constitutes a conceptual effort to defend philosophically the hologenome concept. I argue that the criticism according to which holobiont selection requires tight transgenerational host-genotype-to-symbiont-genotype connection is grounded on a metaphysical view of the world according to which the biological hierarchy needs to be nested, such that each new level of selection includes every entity from below. Applied to hologenomes, it entails that the hologenome is a collection of genomes, and selection of hologenomes is assumed to entail cospeciation of the host with the species that constitute its microbiome. -/- Against that interpretation, I propose the ‘stability of traits’ account, according to which hologenome evolution is the result of the action of natural selection in a non-nested hierarchical world. In that vein, hologenome evolution does not entail cospeciation, and thus it does not require tight transgenerational host-genotype-to-symbiont-genotype connection. By embracing a multilevel selection perspective, I argue that hologenome evolution results from the simultaneous action of natural selection on each of the lineages that compose the microbiome, and on the assemblage composed by the host genome plus the functional traits of its microbiome. Hologenome selection occurs when the evolution of the traits of the microbiome result from their effects on the fitness of the host, and it can take the form of multilevel selection 1, or multilevel selection 2. In both cases, hologenome selection entails the evolution of microbiome traits, as well as evolution of the host genome, rather than cospeciation of lineages. (shrink)

This essay explores some of the central aspects of Aquinas's account of mental representation, focusing in particular on his views about the intentionality of concepts (or intelligible species). It begins by demonstrating the need for a new interpretation of his account, showing in particular that the standard interpretations all face insurmountable textual difficulties. It then develops the needed alternative and explains how it avoids the sorts of problems plaguing the standard interpretations. Finally, it draws out the implications of this (...) interpretation with the aim of correcting some persistent misunderstandings of the connection between Aquinas's views and those developed by contemporary philosophers of mind. (shrink)

Concept Progress is a fusion of science fiction and philosophy. It is a thesis on metaphysics that stretches beyond the scope of modern science and scratches many of our curious itches. The thesis is complemented by short and loosely tied sci-fi stories that make its conceptualizations come to life. ​ The central theme throughout is that progress is a driving force in human evolution. This recurring viewpoint has previously stirred much debate. However, as we escalate through the twenty-first century, (...) the evidence is plentiful. Concept Progress offers a fresh perspective into the topic, citing humanity's ongoing accomplishments as a convincing piece of that evidence. In the book, we celebrate ourselves for our achievements, challenge our perceived limits, and conclude that progress will eventually produce the most evolved life form. In so doing, we look back to the beginning of time and circle forward to a time that is farther away than the current age of the universe. ​ While the tone of the book's body resembles that of a philosophical prose, with each chapter, the reader realizes more and more that the narrative is actually one of science fiction. The intent of the book's structure and approach is manifold. ​ First, it is safe to say that any literature that points to the future is already, by definition, a work of fiction—no matter how serious it tries to sound. Imagining future technologies, foreseeing the next stages of human evolution, and exploring the realm of the highest dimension surely makes it a science fiction. ​ Second, the book is a collection of concepts—abstract notions of the mind that reflect our grasp on certain aspects of reality. It is also a play on those concepts, exposing how our progressive understanding of these notions can gradually be transcended. Each chapter starts with a sketch of a particular concept whose humanistic yet quantum mechanical context lets us identify with it and be mystified by it. From the concepts of sound and light to the concepts of consciousness and coexistence, each concept tale depicts a personal expression of our mutual worldview. ​ Third, each one of the ten chapters concludes with a science fiction story. These stories project the theme further and subtly point to each other. As we connect the dots from one story to another, the outline reveals a world that makes us wonder whether we are headed toward its future or whether we will bypass it as an alternate universe. In one story, we meet the inventor of mind-reading technology while in another story, we meet an artificial life form that will be made possible by this technology. Yet another story is about the time-traveling mind of an astrophysicist whose life's work has impacts on whole timelines, as revealed by a different story. In the end, it all comes together with the final piece of the puzzle completing not only the short story series, but also the novel as a whole. ​ Each three-part chapter is a triad with a distinct purpose in mind. We begin the journey with our own curiosity. This basic emotion allows us to open the door to that which we are so curiously seeking. Essentially, that covers everything. In questioning the entirety of existence, we commence with the premise that it is the element of life that sends us on a quest for meaning. So we review the trend of life's evolution on Earth from its roots to the present day and follow this trend into the distant future. The process of evolutionary development leads us to a recipe for one's own personal progress, which is comprised of physical, mental, and spiritual ingredients. It soon becomes clear that a species can change only insofar as its individual members embrace this change. And we realize that our choice in the matter has impacts not only on our own future, but also on the future of everyone who shares our timeline. ​ In some ways, Concept Progress is a modern reflection of Charles Darwin's revolutionary theory of evolution. In other ways, it is an encouraging observation of our humble human existence. As we widen the time scale and follow this evolutionary trend from biological, social, and cosmic angles, the concepts of evolution and progress slowly but surely become synonymous. (shrink)

Ecological economics is an interdisciplinary science that is primarily concerned with developing interventions to achieve sustainable ecological and economic systems. While ecological economists have, over the last few decades, made various empirical, theoretical, and conceptual advancements, there is one concept in particular that remains subject to confusion: critical natural capital. While critical natural capital denotes parts of the environment that are essential for the continued existence of our species, the meaning of terms commonly associated with this concept, (...) such as ‘non-substitutable’ and ‘impossible to substitute,’ require a clearer formulation then they tend to receive. With the help of equations and graphs, this article develops new definite account of critical natural capital that makes explicit what it means for objective environmental conditions to be essential for continued existence. The second main part of this article turns to the question of formally modeling the priority of conserving critical natural capital. While some ecological economists have maintained that, beyond a certain threshold, critical natural capital possesses absolute infinite value, absolute infinite utility models encounter significant problems. This article shows that a relative infinite utility model provides a better way to model the priority of conserving critical natural capital. (shrink)

In 1956, W.B. Gallie introduced his idea of essentially contested concepts. In my paper, I offer a novel interpretation of his theory and argue that his theory, thus interpreted, is correct. The key to my interpretation lies in a condition Gallie places on essentially contested concepts that other interpreters downplay or dismiss: that the use of an essentially contested concept must be derived “from an original exemplar whose authority is acknowledged by all the contestant users of the concept.” (...) This reveals a similarity between Gallie’s views and the semantic externalist views of Hilary Putnam, and others, about natural kind terms like “water” and “tiger.” I argue that natural kind terms and terms for essentially contested concepts are two species of a single semantic genus. In the case of natural kind terms, a term refers to a natural kind, the exemplars are instances of that kind, and the relation between the exemplars and anything to which the term applies is co-membership of the kind. In the case of terms for essentially contested concepts, a term refers to an historical tradition, the exemplar is a stage or temporal part of that tradition, and the relation between the exemplar and anything to which the term refers is being the heir of. This allows me to understand the contests that alerted Gallie to the phenomenon of essentially contested concepts as contests over the ownership of historical traditions. (shrink)