Right after Philo’s about-face in Part 12 of the Dialogues, he gives an argument that the dispute between the theist and the atheist is merely verbal. Since everything is at least a little like everything else, the atheist must concede that the source of order is at least remotely like a human intellect, even if this source is something like a rotting turnip. This passage provides a major argument for dismissing Hume’s apparent avowals of theism in the Dialogues and elsewhere, (...) since Philo’s assertions are so loose as to let in a rotting turnip. The right reading of the passage is more interesting. The paragraph was written in 1776, right before Hume’s death. It’s thus one of the few philosophical texts written late enough to reflect his encounter with the French philosophes in the 1760s. We have good biographical evidence that Hume was criticized for being too much of a theist in France. The turnip is rotting not in order to make fun of the argument from design, but in order to make fun of d’Holbach's and Diderot's account of the origin of life, accounts that generalized dramatically from John Needham’s observations of nematodes in rotting wheat. In the rotting turnip paragraph, Hume is attempting to establish that the dispute between the theist and the atheist isn’t empirically tractable, that atheists will never outflank the apophatic theologian on the question of whether human minds are unlike God, and that if atheists are consistent with their analogical methods, they ought to be more open to the argument from design. (shrink)

It has been claimed that the intentional stance is necessary to individuate behavioral traits. This thesis, while clearly false, points to two interesting sets of problems concerning biological explanations of behavior: The first is a general in the philosophy of science: the theory-ladenness of observation. The second problem concerns the principles of trait individuation, which is a general problem in philosophy of biology. After discussing some alternatives, I show that one way of individuating the behavioral traits of an organism is (...) by a special use of the concept of biological function, as understood in an enriched causal role (not selected effect) sense. On this view, a behavioral trait is essentially a special kind of regularity, namely a regularity that is produced by some regulatory mechanism. Regulatory mechanisms always require goal states, which can only be provided by functional considerations. As an example from actual (as opposed to folk) science, I examine the case of social behavior in nematodes. I show that the attempt to explain this phenomenon actually transformed it. This supports the view that scientific explanation does not explain an explanandum phenomenon that is given prior to the explanation; rather, the explanandum is changed by the explanation. This means that there could be a plurality of stances that have some heuristic value initially, but which will be abandoned in favor of a functional characterization eventually. (shrink)

One important aspect of biological explanation is detailed causal modeling of particular phenomena in limited experimental background conditions. Recognising this allows a new avenue for intertheoretic reduction to be seen. Reductions in biology are possible, when one fully recognises that a sufficient condition for a reduction in biology is a molecular model of 1) only the demonstrated causal parameters of a biological model and 2) only within a replicable experimental background. These intertheoretic identifications –which are ubiquitous in biology and form (...) the basis of ruthless reductions (Bickle 2003)- are criticised as merely “local” (Sullivan 2009) or “fragmentary” (Schaffner 2006). However, in an instructive case, a biological model is preserved in molecular terms, and a complex biological phenomenon has been successfully reduced. In doing this the molecular model remains valid in a broader range of background conditions and meaningfully unites disparate biological phenomena. (shrink)