I examine some of the key scientific pre-commitments of modern psychology, and argue that their adoption has the unintended consequence of rendering a purely psychological analysis of mind indistinguishable from a purely biological treatment. And, since these pre-commitments sanction an “authority of the biological”, explanation of phenomena traditionally considered the purview of psychological analysis is fully subsumed under the biological. I next evaluate the epistemic warrant of these pre-commitments and suggest there are good reasons to question (...) their applicability to psychological science. I conclude that experiential aspects of reality give us reason to remain open to the need for psychological explanation in the treatment of mind. (shrink)

While Plantinga has famously argued that acceptance of neo-Darwinian theory commits one to the rejection of naturalism, Plantinga’s argument is vulnerable to an objection developed by Evan Fales. Not only does Fales’ objection undermine Plantinga’s original argument, it establishes a general challenge which any attempt to revitalize Plantinga’s argument must overcome. After briefly laying out the contours of this challenge, we attempt to meet it by arguing that because a purely naturalistic account of our etiology cannot explain the correlation between (...) our preference for simplicity and simplicity’s ability to serve as a veridical method of theory selection, the scientific realist is committed to the rejection of naturalism. (shrink)

When discussing the general inertia in climate change mitigation, it is common to approach the analysis either in terms of epistemic obstacles (climate change is too scientifically complex to be fully understood by all in its dramatic nature and/or to find space in the media) and/or moral obstacles (the causal link between polluting actions and social damage is too loose, both geographically and temporally, to allow individuals to understand the consequences of their emissions). In this chapter I maintain that both (...) categories of obstacles now play a secondary role: many people have a clear understanding of the physical and social dynamics involved in climate change. The main reason why so few manage to reduce their ecological footprint is an ethical short-circuit that does not allow most people to reveal their “true” climate-related preferences in their daily choices. This short-circuit manifests itself in two phenomena that can be analysed through the lens of moral psychology. First, as the possibility of anticipated utility approaches, individuals further discount expected future utility and may even reverse their preferences (due to the so-called immediacy multiplier, in addition to the better known and discussed future utility discounting). Second, individuals struggle to order their preferences transitively when presented with the opportunity to obtain small net marginal utilities in the short run. The intertemporal and collective structure of the climate problem creates fertile ground for both phenomena, which means that even those who are sincerely convinced of the need to contribute to climate change mitigation end up trapped in loops of procrastination, both first and second level. If, however, we can understand the origin of these phenomena, then we will be able to devise counteracting solutions that will speed up individual mitigation efforts. I will therefore briefly propose three ethical/public strategies to break the procrastination loop: pre-commitment; increasing the costs of marginal postponements; reducing the disutility of action that is likely to be postponed. (shrink)

In this essay, I reflect on the implications of intellectual virtues in scientific endeavor. To this end, I first offer a depiction of scientific endeavor by resorting to the notion of academic attitude, which involves aspects concerning the generation and possession of knowledge. Although there are differences between these activities, they have in common the engagement of diverse intellectual agents (scientists). In this sense, I analyze how intellectual virtues are linked to 1) scientific research tasks, such as (...) theory appraisal, and 2) those tasks of vigilance and intervention in the uses of scientific knowledge. I conclude that intellectual virtues play a leading role in achieving higher quality scientific research and adequate foresight on the uses and impacts of scientific findings. In this order of ideas, I propose an agenda for further inquiries on these matters, highlighting the relevance of reflecting and empirically researching the relationship between intellectual virtues and science, as well as cultivating intellectual virtues in various stages of scientific training. (shrink)

I examine the epistemological debate on scientific realism in the context of quantum physics, focusing on the empirical underdetermin- ation of different formulations and interpretations of QM. I will argue that much of the interpretational, metaphysical work on QM tran- scends the kinds of realist commitments that are well-motivated in the light of the history of science. I sketch a way of demarcating empirically well-confirmed aspects of QM from speculative quantum metaphysics in a way that coheres with anti-realist (...) evidence from the history of science. The minimal realist attitude sketched withholds realist com- mitment to what quantum state |Ψ⟩ represents. I argue that such commitment is not required for fulfilling the ultimate realist motiva- tion: accounting for the empirical success of quantum mechanics in a way that is in tune with a broader understanding of how theoretical science progresses and latches onto reality. (shrink)

My essay will be divided as follows: -/- #1 Analysis of Thomas Kuhn's notion of scientific revolutions; #2 Critical soft spots found in both Kuhn and Polanyi; #3 How Polanyi can enrich Kuhn's description of scientific discoveries.

The paper investigates the role played by pre-scientific experience in the philosophy of Josiah Royce and Edmund Husserl. Such a notion, generally associated with Husserl’s conception of the life-world (Lebenswelt) in the Crisis of European Sciences and Transcendental Phenomenology (1936), finds an equivalent and historical antecedent in Royce’s distinction between a world of description and a world of appreciation. The final goal is to show how, despite their different philosophical frameworks, Royce and Husserl agree on the idea that, through (...) the rejection of the world given through mere perception (Lebenswelt/world of appreciation), European sciences have somehow failed their task of universality. As it will be shown, this idea is also due to methodological affinities among the two thinkers. The experience of interconnectedness among individual minds, while precluded in the mere scientific explanation of the world, it becomes possible through the enactment of the Lebenswelt or, as in Royce’s case, through a return to the experience of the world of appreciation. (shrink)

This chapter argues that there is a particular kind of ‘internal’ commitment typically made in the context of romantic love relationships that has striking meta-normative implications for how we understand the role of the will in practical normativity. Internal commitments cannot plausibly explain the reasons we have in committed relationships on the usual model—as triggering reasons that are already there, in the way that making a promise triggers a reason via a pre-existing norm of the form ‘If you make (...) a promise to x, then you have a reason to x’. Instead, internal commitments are that in virtue of which one has the special reasons of committed relationships; they are the grounds of such reasons. In this way, the will is a source of practical normativity. (shrink)

Moritz Schlick, Rudolf Carnap and Herbert Feig are the most prominent of the positivists to formulate views on the mind-body problem (aside from Hempel’s one-off treatment in 1935). While their views differed from each other and changed over time they were all committed to some form of scientific physicalism, though a linguistic or conceptual rather than ontological form of it. In focus here are their views during the heyday of logical positivism and its immediate aftermath, though some initial scene-setting (...) of Schlick’s and Carnap’s pre-positivist views will help to understand the final opposing positions of Carnap and Feigl. (shrink)

The present paper aims to broaden the current understanding of students’ misconception of scientific terminology by identifying the gaps between Arabic and English scientific terminologies and between everyday language and scientific language. The paper compares the polysemy, prototypes, and motivating factors of English energy with those of Arabic طَاقَة (ṭāqa), with more focus on students’ prior knowledge. The study employs Lakoff’s (1987) idealized cognitive models and Rosch’s (1975) prototype theory to reveal the radial members of both categories, (...) i.e., energy and طَاقَة (ṭāqa), and to explain the kinds of cognitive mechanisms that motivate the extension as well as understanding of the meanings of these terms. To this end, the study uses several English and Arabic dictionaries, lexical databases and corpora. This is to explore all the meanings, prototypes and motivating factors of the terms under investigation. The results show that the terms energy and طَاقَة (ṭāqa) overlap in prototypical meanings and motivating factors but differ in less prototypical and peripheral meanings. English and Arabic learners may then face similar issues in learning scientific concepts due to the difference between their pre-existing knowledge and scientific language. (shrink)

Pre-emption cases have been taken by almost everyone to imply the unviability of the simple counterfactual theory of causation. Yet there is ample motivation from scientific practice to endorse a simple version of the theory if we can. There is a way in which a simple counterfactual theory, at least if understood contrastively, can be supported even while acknowledging that intuition goes firmly against it in pre-emption cases—or rather, only in some of those cases. For I present several new (...) pre-emption cases in which causal intuition does not go against the counterfactual theory, a fact that has been verified experimentally. I suggest an account of framing effects that can square the circle. Crucially, this account offers hope of theoretical salvation—but only to the counterfactual theory of causation, not to others. Again, there is (admittedly only preliminary) experimental support for this account. (shrink)

Scientific realism driven by inference to the best explanation (IBE) takes empirically confirmed objects to exist, independent, pace empiricism, of whether those objects are observable or not. This kind of realism, it has been claimed, does not need probabilistic reasoning to justify the claim that these objects exist. But I show that there are scientific contexts in which a non-probabilistic IBE-driven realism leads to a puzzle. Since IBE can be applied in scientific contexts in which empirical confirmation (...) has not yet been reached, realists will in these contexts be committed to the existence of empirically unconfirmed objects. As a consequence of such commitments, because they lack probabilistic features, the possible empirical confirmation of those objects is epistemically redundant with respect to realism. (shrink)

This paper argues that there is a particular kind of ‘internal’ commitment typically made in the context of romantic love relationships that has striking meta-normative implications for how we understand the role of the will in practical normativity. Internal commitments cannot plausibly explain the reasons we have in committed relationships on the usual model – as triggering reasons that are already there, in the way that making a promise triggers a reason via a pre-existing norm of the form ‘If (...) you make a promise to x, then you have a reason to x’. Instead, internal commitments are that in virtue of which one has the special reasons of committed relationships; they are the grounds of such reasons. In this way, the will is a source of practical normativity. (shrink)

In this paper I will argue that what makes our ordinary judgements about token causation true can be explicated in terms of interferences into quasi-inertial processes. These interferences and quasi-inertial processes can in turn be fully explicated in scientific terms. In this sense the account presented here is reductive. I will furthermore argue that this version of a process-theory of causation can deal with the traditional problems that process theories have to face, such as the problem of misconnection and (...) the problem of disconnection as well as with a problem concerning the mis-classification of pre-emption cases. (shrink)

A scientific theory is successful, according to Stanford (2000), because it is suficiently observationally similar to its corresponding true theory. The Ptolemaic theory, for example, is successful because it is sufficiently similar to the Copernican theory at the observational level. The suggestion meets the scientific realists' request to explain the success of science without committing to the (approximate) truth of successful scientific theories. I argue that Stanford's proposal has a conceptual flaw. A conceptually sound explanation, I claim, (...) respects the ontological order between properties. A dependent property is to be explained in terms of its underlying property, not the other way around. The applicability of this point goes well beyond the realm of the debate between scientific realists and antirealists. Any philosophers should keep the point in mind when they attempt to give an explanation of a property in their field whatever it may be. (shrink)

Philosophical investigation in synthetic biology has focused on the knowledge-seeking questions pursued, the kind of engineering techniques used, and on the ethical impact of the products produced. However, little work has been done to investigate the processes by which these epistemological, metaphysical, and ethical forms of inquiry arise in the course of synthetic biology research. An attempt at this work relying on a particular area of synthetic biology will be the aim of this chapter. I focus on the reengineering of (...) metabolic pathways through the manipulation and construction of small DNA-based devices and systems synthetic biology. Rather than focusing on the engineered products or ethical principles that result, I will investigate the processes by which these arise. As such, the attention will be directed to the activities of practitioners, their manipulation of tools, and the use they make of techniques to construct new metabolic devices. Using a science-in-practice approach, I investigate problems at the intersection of science, philosophy of science, and sociology of science. I consider how practitioners within this area of synthetic biology reconfigure biological understanding and ethical categories through active modelling and manipulation of known functional parts, biological pathways for use in the design of microbial machines to solve problems in medicine, technology, and the environment. We might describe this kind of problem-solving as relying on what Helen Longino referred to as “social cognition” or the type of scientific work done within what Hasok Chang calls “systems of practice”. My aim in this chapter will be to investigate the relationship that holds between systems of practice within metabolic engineering research and social cognition. I will attempt to show how knowledge and normative valuation are generated from this particular network of practitioners. In doing so, I suggest that the social nature of scientific inquiry is ineliminable to both knowledge acquisition and ethical evaluations. (shrink)

There are well-known problems for formalist accounts of game-play with regards to cheating. Such accounts seem to be committed to cheaters being unable to win–or even play–the game, yet it seems that there are instances of cheaters winning games. In this paper, I expand the discussion of such problems by introducing cases of pre-game cheating, and see how a formalist–specifically a Suitsian–account can accommodate such problems. Specifically, I look at two (fictional) examples where the alleged game-players cheat prior to a (...) game-instance in such as a way as to cast doubt on whether the alleged game-players are truly playing the game. To escape the worries brought about by these examples of pre-game cheating, I will appeal to the concept of nested games. This concept will give us the needed tools to explain how the alleged players are cheating and how the alleged players are players. On the whole, this discussion should help illuminate some important issues with regards to cheating and rules on a Suitsian account of game-play, and help give support for formalist accounts more generally. (shrink)

In response to historical challenges, advocates of a sophisticated variant of scientific realism emphasize that theoretical systems can be divided into numerous constituents. Setting aside any epistemic commitment to the systems themselves, they maintain that we can justifiably believe those specific constituents that are deployed in key successful predictions. Stathis Psillos articulates an explicit criterion for discerning exactly which theoretical constituents qualify. I critique Psillos's criterion in detail. I then test the more general deployment realist intuition against a set (...) of well-known historical cases, whose significance has, I contend, been overlooked. I conclude that this sophisticated form of realism remains threatened by the historical argument that prompted it. A criterion for scientific realism Assessing the criterion A return to the crucial insight: responsibility A few case studies Assessing deployment realism. (shrink)

In this paper, I explore the purported conflict between science and common sense within the context of scientific realism. I argue for a version of scientific realism which retains commitment to realism about common sense rather than seeking to eliminate it.

According to one large family of views, scientific explanations explain a phenomenon (such as an event or a regularity) by subsuming it under a general representation, model, prototype, or schema (see Bechtel, W., & Abrahamsen, A. (2005). Explanation: A mechanist alternative. Studies in History and Philosophy of Biological and Biomedical Sciences, 36(2), 421–441; Churchland, P. M. (1989). A neurocomputational perspective: The nature of mind and the structure of science. Cambridge: MIT Press; Darden (2006); Hempel, C. G. (1965). Aspects of (...) scientific explanation. In C. G. Hempel (Ed.), Aspects of scientific explanation (pp. 331–496). New York: Free Press; Kitcher (1989); Machamer, P., Darden, L., & Craver, C. F. (2000). Thinking about mechanisms. Philosophy of Science, 67(1), 1–25). My concern is with the minimal suggestion that an adequate philosophical theory of scientific explanation can limit its attention to the format or structure with which theories are represented. The representational subsumption view is a plausible hypothesis about the psychology of understanding. It is also a plausible claim about how scientists present their knowledge to the world. However, one cannot address the central questions for a philosophical theory of scientific explanation without turning one’s attention from the structure of representations to the basic commitments about the worldly structures that plausibly count as explanatory. A philosophical theory of scientific explanation should achieve two goals. The first is explanatory demarcation. It should show how explanation relates with other scientific achievements, such as control, description, measurement, prediction, and taxonomy. The second is explanatory normativity. It should say when putative explanations succeed and fail. One cannot achieve these goals without undertaking commitments about the kinds of ontic structures that plausibly count as explanatory. Representations convey explanatory information about a phenomenon when and only when they describe the ontic explanations for those phenomena. (shrink)

Defences of perspectival realism are motivated, in part, by an attempt to find a middle ground between the realist intuition that science seems to tell us a true story about the world, and the Kuhnian intuition that scientific knowledge is historically and culturally situated. The first intuition pulls us towards a traditional, absolutist scientific picture, and the second towards a relativist one. Thus, perspectival realism can be seen as an attempt to secure situated knowledge without entailing epistemic relativism. (...) A very similar motivation is behind feminist standpoint theory, a view which aims to capture the idea that knowledge is socially situated, whilst retaining some kind of absolutism. Elsewhere I argue that the feminist project fails to achieve this balance; its commitment to situated knowledge unavoidably entails epistemic relativism (though of an unproblematic kind), which allows them to achieve all of their feminist goals. In this paper I will explore whether the same arguments apply to perspectival realism. And so I will be asking whether perspectival realism too is committed to an unproblematic kind of relativism, capable of achieving scientific goals; or, whether it succeeds in carving out a third view, between or beyond the relativism/absolutism dichotomy. (shrink)

Moral philosophers are, among other things, in the business of constructing moral theories. And moral theories are, among other things, supposed to explain moral phenomena. Consequently, one’s views about the nature of moral explanation will influence the kinds of moral theories one is willing to countenance. Many moral philosophers are (explicitly or implicitly) committed to a deductive model of explanation. As I see it, this commitment lies at the heart of the current debate between moral particularists and moral generalists. In (...) this paper I argue that we have good reasons to give up this commitment. In fact, I show that an examination of the literature on scientific explanation reveals that we are used to, and comfortable with, non-deductive explanations in almost all areas of inquiry. As a result, I argue that we have reason to believe that moral explanations need not be grounded in exceptionless moral principles. (shrink)

In this paper, I provide the first in-depth discussion of Susan Stebbing’s views concerning our experience of the passage of time – a key issue for many metaphysicians writing in the first half of the twentieth century. I focus on Stebbing’s claims about the passage of time in Philosophy and the Physicists and her disagreement with Arthur Eddington over how best to account for that experience. I show that Stebbing’s concern is that any attempt to provide a scientific account (...) of the passage of time will face problems, since the events described by physics are necessarily measured against the passage of time. I then identify views elsewhere in her philosophical corpus that can help shed light on this claim. Ultimately, I argue, Stebbing’s views on time should be construed as part of her wider commitment to ‘realism’. To be a realist, for Stebbing, is to accept a set of propositions which are a pre-requisite for even beginning to analyse the world around us. For Stebbing, I argue, part of what it means to be a realist is to accept our experience of the passage of time as something fundamental that cannot itself be subject to analysis. (shrink)

Nickles (2016, 2017, forthcoming) raises many original objections against scientific realism. One of them holds that scientific realism originates from the end of history illusion. I reply that this objection is self-defeating and commits the genetic fallacy. Another objection is that it is unknowable whether our descendants will regard our current mature theories as true or false. I reply that this objection entails skepticism about induction, leading to skepticism about the world, which is inconsistent with the appeal to (...) the end of history illusion. Finally, I argue that we have an inductive rationale for thinking that our descendants will regard our current mature theories as true. (shrink)

It is exhibited that maxwellian electrodynamics grew out of the old pre-maxwellian programmes reconciliation: the electrodynamics of Ampere-Weber, the wave theory of Young-Fresnel and Faraday’s scientific research programme. The programmes’ meeting led to construction of the whole hierarchy of theoretical objects starting from the genuine crossbreeds (the displacement current) and up to usual mongrels. After the displacement current invention the interpenetration of the pre-maxwellian programmes began that marked the beginning of theoretical schemes of optics and electromagnetism real unification. Maxwell’s (...) programme did supersede its rivals because it had assimilated some ideas of the Ampere-Weber programme, as well as the presuppositions of the programmes of Young-Fresnel and Faraday. Maxwellian programme’s victory over its rivals became possible because the core of Maxwell’s unification strategy was formed by Kantian epistemology looked through the prism of William Whewell and such representatives of Scottish Enlightenment as Thomas Reid and William Hamilton. It was Kantian epistemology that enabled Hermann von Helmholtz and Heinrich Hertz to arrive at such a version of Maxwell’s theory that could serve a heuristical basis for the radio waves discovery. (shrink)

The debate about scientific realism is concerned with the relation between our scientific theories and the world. Scientific realists argue that our best theories or components of those theories correspond to the world. Anti-realists deny such a correspondence. Traditionally, this central issue in the philosophy of science has been approached by focusing on the theories themselves (e.g., by looking at theory change or the underlying experimental context). I propose a relatively unexplored way to approach this old debate. (...) In addition to focusing on the theory, we should focus on the theorizer. More precisely, in order to determine on which component of a theory we should hinge a realist commitment, we should analyze the cognitive processes underlying scientific theorizing. In this paper I do just that. Drawing from recent developments in the cognitive sciences and evolutionary epistemology, I formulate some tentative conclusions. The aim of this paper is not so much to defend a particular position in the debate on scientific realism but to showcase the value of taking a cognitive perspective in the debate. (shrink)

Otto Neurath’s empiricist methodology of economics and his contributions to politi- cal economy have gained increasing attention in recent years. We connect this research with contemporary debates regarding the epistemological status of thought experiments by reconstructing Neurath’s utopias as linchpins of thought experiments. In our three reconstructed examples of different uses of utopias/dystopias in thought experiments we employ a reformulation of Häggqvist’s model for thought experiments and we argue that: (1) Our reformulation of Häggqvist’s model more adequately complies with many (...) uses of thought experiments, especially with the open-ended discussions of utopias and dys- topias in thought experiments. (2) As a strict logical empiricist, Neurath is committed to a strictly empiricist account of thought experiments. John Norton’s empiricist argument view can indeed account for the justifications of empirical beliefs and genuine discoveries targeted by scientific utopianism in three distinct (yet connected) ways, all of which Neur- ath already contemplated: (2.I) Dealing with utopias and thought experiments on a regular basis increases creativity and inventiveness. (2.II) Particular ways of presenting knowl- edge facilitate scientific discovery and social progress. (2.III) The use of utopias in thought experiments can prompt conceptual change and allow access to new phenomena. We con- clude by highlighting that, even though thought experiments support a positive attitude for exploring new social possibilities, Neurath points out that active decisions are unavoidable. The exploration of alternatives and the awareness of a need for decisions in policy discus- sion avert a technocratic outlook in social science. (shrink)

The current state of philosophy of science is characterized by stasis in the struggle between realism and antirealism. In recent years, a number of authors have come out with a program of scientific perspectivism that claims to sublate this great collision and gain the status of a new epistemological paradigm: “perspectivism, or, better, perspectival realism, is one of the newest attempts to find a middle ground between scientific realism and antirealism” [1. P. 2]. Important milestones of the perspective (...) movement were the works of Ronald Giere, Francois Recanati, Bas van Fraassen, Michela Massimi, and others. The thesis of the article is that perspectivism has not yet realized its claims to autonomy, although it has become an important new arena for discussions between realists and antirealists who try to appropriate perspectivist concepts and arguments. The “middle ground,” when thought out consistently and thoroughly, turns out to lie not “between,” but either in the territory of realism or in the territory of antirealism, depending on the presumptions of the author of a particular perspectivist conception. This is demonstrated by the analysis of the conceptions of Giere, Massimi, and Recanati. Giere’s perspectivism is based on the metaphor of color vision, and for him only some (secondary) qualities of real objects turn out to be perspectival, i.e., subject-dependent. Massimi’s perspectivism attempts, on the basis of a visual arts metaphor, to combine the phenomenon of the plurality of scientific theories (“perspectival disagreement” about what an object is) with the general realist attitude of science (agreement about that there is an object). Recanati’s perspectivism syncretizes realism about ordinary objects and relativism about other things. The first two versions of perspectivism rely on a perceptual metaphor: perspective is conditioned by the perceptual constitution of the observer, that is, it arises at the mental or cognitive level. Recanati’s version attempts to derive perspective from contextuality, that is, it is semantic. However, it does not show exactly how perceptual categories are superimposed on theories or how scientific concepts reveal their perspectival character. The isomorphism of perception and theoretical thinking, sensibility and understanding, remains undemonstrated. On the one hand, perspectivist efforts are motivated by an important concern to account for antirealist critique (lack of access to the “view from nowhere,” factual and semantic underdetermination, difficulties with the idea of approaching the truth, the historicity of knowledge, the activeness of the constructing subject, etc.) while preserving the scientific commitment to universality, validity, and truthfulness. On the other hand, the ontological question remains fundamental and unavoidable, and perspectivism (yet?) fails to circumvent it. As we see, all three versions of perspectivism considered in this article turn out to be varieties of realism: Giere and Massimi recognize this explicitly, while Recanati de facto assumes a quite respectable and conservative position of selective realism with respect to ordinary objects. (shrink)

Some revisionary ontologies are highly parsimonious: they posit far fewer entities than what we quantify over in ordinary discourse. The most radical examples are minimal ontologies, on which physical simples are the only things that exist. Highly parsimonious ontologies, and especially minimal ones, face the challenge of either accounting for the truth of our ordinary quantificational discourse, or paraphrasing such discourse away. Common strategies for addressing this challenge include classical reduction, paraphrase nihilism, and a distinction between ontological and existence (...) class='Hi'>commitments. I argue, however, that these strategies are either implausible or fail to provide truth conditions consistent with minimal or parsimonious ontologies. I then discuss, defend, and suggest ways to strengthen an alternative framework for reduction, on which the sentences of reducing theories ground those of reducible theories. Relative to the other options for defending minimal ontology, a strengthened grounding-reductive approach can provide more defensible truth conditions for minimal ontology, better preserve scientific realist intuitions, set a more attainable standard for reduction, and allow our existence commitments to be more responsive to empirical evidence and scientific expertise. As a result, I argue that minimal ontology becomes more defensible—though not certain—on a grounding-reductive framework. But even if minimal ontology were wrong, the grounding-reductive framework makes other parsimonious but non-minimal ontologies more plausible. (shrink)

Introduction to the Scientific Proof of the Natural Moral Law This paper proves that Aquinas has a means of demonstrating and deriving both moral goodness and the natural moral law from human nature alone. Aquinas scientifically proves the existence of the natural moral law as the natural rule of human operations from human nature alone. The distinction between moral goodness and transcendental goodness is affirmed. This provides the intellectual tools to refute the G.E. Moore (Principles of Ethics) attack against (...) the natural law as committing a "naturalistic fallacy". This article proves that instead Moore commits the fallacy of equivocation between moral goodness and transcendental goodness in his very assertion of a "naturalistic fallacy" by the proponents of the natural moral law. In the process the new deontological/kantian theory of natural law as articulated by John Finnis, Robert George, and Germain Grisez is false historically and philosophically. Ethical naturalism is affirmed as a result. (shrink)

The practice of scientific modelling often resorts to hypothetical, false, idealised, targetless, partial, generalised, and other types of modelling that appear to have at least partially non-actual targets. In this paper, I will argue that we can avoid a commitment to non-actual targets by sketching a framework where models are understood as having networks of possibilities as their targets. This raises a further question: what are the truthmakers for the modal claims that we can derive from models? I propose (...) that we can find truthmakers for the modal claims derived from models in actuality, even in the case of supposedly non-actual targets. I then put this framework to use by examining a case study concerning the modelling of superheavy elements. (shrink)

Maxwellian electrodynamics genesis is considered in the light of the author’s theory change model previously tried on the Copernican and the Einstein revolutions. It is shown that in the case considered a genuine new theory is constructed as a result of the old pre-maxwellian programmes reconciliation: the electrodynamics of Ampere-Weber, the wave theory of Fresnel and Young and Faraday’s programme. The “neutral language” constructed for the comparison of the consequences of the theories from these programmes consisted in the language of (...) hydrodynamics with its rich content of analogous models ranging from the uncompressible fluid up to molecular vortices. The programmes’ meeting led to construction of the whole hierarchy of crossbred objects beginning from the displacement current and up to common hybrids. After that the interpenetration of the pre-maxwellian programmes began that marked the beginning of theoretical schemes of optics and electromagnetism unification. Maxwell’s programme did assimilate some ideas of the Ampere-Weber programme, as well as the presuppositions of the programmes of Fresnel and Faraday; and the significance of this fact for further methodology of scientific research programmes development is discussed. It is argued that the core of Maxwell’s unification strategy was formed by Kantian epistemology looked through the prism of William Whewell and such representatives of Scottish Enlightenment as Thomas Reid and William Hamilton. All these enabled Maxwell to start to unify not only optics and electromagnetism, but British and continental research traditions as well. Maxwell’s programme did supersede the Ampere-Weber one because Maxwell did put forward as a synthetic principle the idea, that differed from that of Ampere-Weber by its flexible and contra-ontological, strictly epistemological, Kantian character. For Maxwell, ether was not the last building block of physical reality, from which fields and charges should be constructed . “Action at a distance”, “incompressible fluid”, “molecular vortices” were only analogies for Maxwell, capable to direct the researcher on the “right” mathematical relations. From the “representational” point of view all this hydrodynamical models were doomed to failure efforts to describe what can not be described in principle – things in themselves, the “nature” of electrical and magnetic phenomena. On the contrary, Maxwell aimed his programme to find empirically meaningful mathematical relations between the electrodynamics basic objects, i.e. the creation of inter - coordinated electromagnetic field equations system. Namely the application of this epistemology enabled Hermann von Helmholtz and his pupil Heinrich Hertz to arrive at such a version of Maxwell’s theory that served a heuristical basis for the radiowaves discovery. (shrink)

According to the accepted translation-failure interpretation, the problem of incommensurability involves the nature of the meaning-referential relation between scientific languages. The incommensurability thesis is that some competing scientific languages are mutually untranslatable due to the radical variance of meaning or/and reference of the terms they employ. I argue that this interpretation faces many difficulties and cannot give us a tenable, coherent, and integrated notion of incommensurability. It has to be rejected. ;On the basis of two case studies, I (...) find that the confrontations between many classical incommensurable languages are not confrontations between two untranslatable languages with different distribution of truth values, but rather the confrontations between incompatible fundamental presuppositions at the ontological level. We can always identify a truth-value gap between two incommensurable languages. Such a truth-value gap indicates a communication breakdown between the two language communities on the one hand, and is caused by the incompatible fundamental presuppositions underlying them on the other. ;I thereby identify the truth-value functional relationship between sentences, instead of the meaning-referential relationship between terms, as the dominant semantic relation between two incommensurable languages. According to my presuppositional interpretation of incommensurability, the real secret of incommensurability lies in the ontological setup of two competing presuppositional languages. When two presuppositional languages with incompatible factual commitments encounter with each other, the confrontation leads to a truth-value gap, and consequently a communication breakdown between them. Formally put, two scientific languages are incommensurable when core sentences of one language, which have truth values when considered within its own context, lack truth values when considered within the context of the other due to an ontological gap between them. ;The presuppositional interpretation makes many significant contributions to the discussion of the issue of incommensurability and the related metaphysical and epistemological issues: It confirms the existence of the phenomenon of incommensurability and makes it metaphysically and epistemologically significant. It establishes the tenability and integrity of the notion of incommensurability. It avoids many alleged unattractive epistemological and metaphysical consequences of the translation-failure interpretation. (shrink)

Dawes (2013) claims that we ought not to believe but to accept our best scientific theories. To accept them means to employ them as premises in our reasoning with the goal of attaining knowledge about unobservables. I reply that if we do not believe our best scientific theories, we cannot gain knowledge about unobservables, our opponents might dismiss the predictions derived from them, and we cannot use them to explain phenomena. We commit an unethical speech act when we (...) explain a phenomenon in terms of a theory we do not believe. (shrink)

Who and how revised Marxism in Poland? The simple answer is that it was done by young intellectuals seeing themselves as obligated to social and political activity, eager to participate in the process of the constitution of a new postwar Communist society. Marxism was for them a philosophical world-view and a political program rising hopes for a better socio-economic reality. Revisionists were committed Communists and their attitude toward Marxism was almost religious. Marxism, Promethean and scientific at the same time, (...) was supposed to replace religion, for which the radically secular revisionists saw no place in the new society. (See: Mikołajczyk 2013, p. 44-48) After the shock of 1956 they stuck by the slogan: ’socialism–yes, distortions–no,’ they thought that “Marxist socialism was possible without Leninist political forms, that Communism might be attacked within «the framework of Marxism»,” and they “believed for some time ... that Stalinism was curable in the sense that Communism could be restored or «democratized» without questioning its foundations” (Kolakowski 1978, p. 461). They saw themselves in an elitist way, i.e., as true and devoted Marxists fighting with dogmas, orthodoxy, myths, and unfounded faith both within Marxism-Leninism and outside it. They were willing to accept the position of sectarians, heretics, or apostates. Their political and ideological involvement forced them to attack pre-war but still active Polish philosophers of the Lvov-Warsaw School and other nonMarxist thinkers (Roman Ingarden, Władysław Tatarkiewicz, Stanisław Ossowski), who were classified as “bourgeois thinkers” unable to understand and assimilate Marxism. (shrink)

There are nine antirealist explanations of the success of science in the literature. I raise difficulties against all of them except the latest one, and then construct a pessimistic induction that the latest one will turn out to be problematic because its eight forerunners turned out to be problematic. This pessimistic induction is on a par with the traditional pessimistic induction that successful present scientific theories will be revealed to be false because successful past scientific theories were revealed (...) to be false. (shrink)

This chapter poses questions about the existence and character of the Scientific Revolution by deriving its initial categories of analysis and its initial understanding of the intellectual scene from the writings of the seventeenth century, and by following the evolution of these initial categories in succeeding centuries. This project fits the theme of cross cultural transmission and appropriation -- a theme of the present volume -- if one takes the notion of a culture broadly, so that, say, seventeenth and (...) eighteenth or nineteenth century European intellectual cultures are deemed sufficiently distinct that one can speak of the "transmission" of texts and ideas from the one to the other as cross cultural. I maintain that a process of transforming and assimilating seventeenth century achievements manifests itself in two distinct cultures of interpretation, one developed by historians of philosophy, the other by scientists and historians of science. The first, following actor's categories, interprets the revolution in the seventeenth century as a philosophical displacement, partly fomented by a radical change in astronomical theory; the second, retrospectively applying the post nineteenth century sense of the term "science" to seventeenth century events, finds a "scientific" revolution, or the birth of modern science. The chapter proposes interpreting the Scientific Revolution as a revolution in natural philosophy and metaphysics. (shrink)

This study aimed to determine the levels of pre-service teachers' nature of science (NOS) knowledge, assess their pseudo-scientific beliefs, and examine the relationship between aspects of their NOS knowledge and these beliefs. It also aimed to determine whether NOS knowledge and pseudo-scientific beliefs depended on the discipline and gender. A survey method was conducted in this study. Data were collected from 215 pre-service teachers who are being educated in different fields in a state university. Two different five-point Likert (...) scales were applied. Scale 1, which hasthree factors, measured pseudo-scientific beliefs, while Scale 2, which has seven factors, measured NOS knowledge. As a result, preservice teachers' NOS knowledge was found to be inadequate and their pseudoscientific beliefs were excessive. All factors of Scale 1 were positively correlated with each other, and they were correlated with some components of NOS knowledge. Significant differences were found between disciplines in the analysis of the factors of Scale 2; however, no significant differences were found between genders. (shrink)

There are many important dimensions of epistemic evaluation, one of which is justification. We don’t just evaluate beliefs for truth, reliability, accuracy, and knowledge, but also for justification. However, in the epistemological literature, there is much disagreement about the nature of justification and how it should be understood. One of the controversies that has separated the contemporary epistemological discourse into two opposing camps has to do with the internalism-externalism distinction. Whereas internalists defend certain core assumptions about justification from the pre-Gettier (...) tradition, externalists generally think that the traditional conception is untenable and should be replaced. In this compilation thesis, I argue for, defend, and develop a particular brand of internalism, both in general and with respect to specific sources of justification. In papers 1 and 2, I defend a couple of well-known arguments for mentalism and accessibilism. Moreover, I also point out how prominent versions of these theses are vulnerable to serious problems (e.g., about over-intellectualization and vicious regresses). Part of my goal in the first couple of papers is to figure out what commitments the internalist should take on in order to avoid the externalist's objections, while at the same time receiving support from considerations that have motivated internalism in the past. In papers 3 and 4, I start from the assumption that mentalism is true and attempt to answer the following questions: 1) which non-factive mental states can play a justification-conferring role with respect to empirical belief? And 2) why does this set of states play the epistemic role it does? In response to question 1, I argue that all and only one's beliefs and perceptual experiences have justificatory relevance. In response to question 2, I argue that one's beliefs and perceptual experiences are one's strongly representational states, and that strongly representational states necessarily provide support to certain empirical propositions. Having done so, I then defend mentalism about scientific evidence from a couple of prominent objections in the recent literature. Lastly, in papers 5 and 6, I argue for a particular brand of internalism about testimonial and memorial justification and show how that position has a dialectical advantage over its main competitors. (shrink)

Good chefs know the importance of maintaining sharp knives in the kitchen. What’s their secret? A well-worn Taoist allegory offers some advice. The king asks about his butcher’s impressive knifework. “Ordinary butchers,” he replied “hack their way through the animal. Thus their knife always needs sharpening. My father taught me the Taoist way. I merely lay the knife by the natural openings and let it find its own way through. Thus it never needs sharpening” (Kahn 1995, vii; see also Watson (...) 2003, 46). Plato famously employed this image as an analogy for the reality of his Forms (Phaedrus, 265e). Just like an animal, the world comes pre-divided for us. Ideally, our best theories will be those which “carve nature at its joints”. While Plato employed the “carving” metaphor to convey his views about the reality of his celebrated Forms, its most common contemporary use involves the success of science -- particularly, its success in identifying distinct kinds of things. Scientists often report discovering new kinds of things -- a new species of mammal or novel kind of fundamental particle, for example -- or uncovering more information about already familiar kinds. Moreover, we often notice considerable overlap in different approaches to classification. As Ernst Mayr put it: No naturalist would question the reality of the species he may find in his garden, whether it is a catbird, chickadee, robin, or starling. And the same is true for trees or flowering plants. Species at a given locality are almost invariably separated from each other by a distinct gap. Nothing convinced me so fully of the reality of species as the observation . . . that the Stone Age natives in the mountains of New Guinea recognize as species exactly the same entities of nature as a western scientist. (Mayr 1987, 146) Such agreement is certainly suggestive. It suggests that taxonomies are discoveries rather than mere inventions. Couple this with their utility in scientific inference and explanation and we have compelling reason for accepting the objective, independent reality of many different natural kinds of things.. (shrink)

The Two Selves takes the position that the self is not a "thing" easily reduced to an object of scientific analysis. Rather, the self consists in a multiplicity of aspects, some of which have a neuro-cognitive basis (and thus are amenable to scientific inquiry) while other aspects are best construed as first-person subjectivity, lacking material instantiation. As a consequence of their potential immateriality, the subjective aspect of self cannot be taken as an object and therefore is not easily (...) amenable to treatment by current scientific methods. -/- Klein argues that to fully appreciate the self, its two aspects must be acknowledged, since it is only in virtue of their interaction that the self of everyday experience becomes a phenomenological reality. However, given their different metaphysical commitments (i.e., material and immaterial aspects of reality), a number of issues must be addressed. These include, but are not limited to, the possibility of interaction between metaphysically distinct aspects of reality, questions of causal closure under the physical, the principle of energy conservation. -/- After addressing these concerns, Klein presents evidence based on self-reports from case studies of individuals who suffer from a chronic or temporary loss of their sense of personal ownership of their mental states. Drawing on this evidence, he argues that personal ownership may be the factor that closes the metaphysical gap between the material and immaterial selves, linking these two disparate aspects of reality, thereby enabling us to experience a unified sense of self despite its underlying multiplicity. -/- . (shrink)

In this paper, I defend the view that there are many scientific images that have a serious epistemic role in science but this role is not adequately accounted for by the going view of representation and its attendant theoretical commitments. The relevant view of representation is Laura Perini’s account of representation for scientific images. I draw on Adina Roskies’ work on scientific images as well as work on models in science to support my conclusion.

What should we do when faced with powerful theoretical arguments that support a severe change in our personal beliefs and commitments? For example, what should new parents do when confronted by unanswered anti-natalist arguments, or two lovers vexed by social theory that apparently undermines love? On the one hand, it would be irrational to ignore theory just because it’s theory; good theory is evidence, after all. On the other hand, factoring in theory can be objectifying, or risks unraveling one's (...) life, fracturing one's identity or social relations. Sometimes, then, following the evidence where it apparently leads would mean not merely changing what we think but who we are. Some might say that there’s something right about the thought that theory can bear on what we ought to believe, it’s just that when we work with full beliefs, only then do we seriously risk having to substantially alter our doxastic economy when pressed by exceptional theoretical arguments. When we work with partial beliefs, however, this risk is greatly diminished. Others will say that we can advocate or champion revisionary positions whilst rationally retaining our pre-theoretical personal convictions. Still others will argue that we should adopt a Moorean posture towards the revisionary arguments. I argue that each response is inadequate, and argue instead that we are permitted to bracket certain kinds of theoretical evidence against our beliefs because of the personal and ethical risks born out of giving them serious consideration. In turn, some of philosophy's doxastic influence is constrained by its attendant ethical risks: the personal enjoys a partial insulation from the theoretical. I close by addressing what this means for practicing philosophers. (shrink)

Ruetsche ([2011]) argues that the occurrence of unitarily inequivalent representations in quantum theories with infinitely many degrees of freedom poses a novel interpretational problem. According to Ruetsche, such theories compel us to reject the so-called ideal of pristine interpretation; she puts forward the ‘coalescence approach’ as an alternative. In this paper I offer a novel defence of the coalescence approach. The defence rests on the claim that the ideal of pristine interpretation already fails before one considers the peculiarities of QM∞: (...) there are pre-QM∞ parallels to coalescence. Despite this departure from pristinism, the ‘modest’ view that emerges poses no threat to scientific realism. (shrink)

While we typically think of culture as defined by geography or ethnicity (e.g., American culture, Mayan culture), the term also applies to the practices and expectations of smaller groups of people. Though embedded in the larger culture surrounding them, such subcultures have their own sets of rules like those that scientists do. Philosophy of science has as its main object of studio the scientific activity. A way in which we have tried to explain these scientific practices is from (...) the actual ontological commitments that scientists do through their scientific theories. Certainly, we know scientific theories through some specific scientific language, which is, in its turn, a subset of the natural language developed by a particular culture. This study is conducted to explore and evaluate some of the most important epistemological consequences of these ontological commitments, specially the so-called ‘truth-commitment’ and its relation with a linguistic-cultural framework. There is an interesting debate between advocates and opponents of scientific realistic view of the natural world. Some lines of scientific realism argumentation assure that: (i) Mature scientific theories are approximately true. (ii) There are entities and organisms in the world that correspond with the ontology presupposed by the best scientific theories within a specific domain of scientific research and (iii) The new acceptable scientific theories should explain why past theories were successful predecessors (Colyvan 2008, Cocchiarella 2007 & Laudan 1981). Contrary, anti- realist positions ensure against the realist’s true - claim that is a semantic commitment - that the purpose of scientific theories to found the truth it is simple an unattainable goal, especially if the kind of truth they are looking for is a corresponding relation between scientific theories and the ontology of the world. Anti-realist positions held that this relation could be circular and unknowable. I do believe that there is a deep confusion between the way in which we accede to the knowledge of the constitutive structures, entities and organisms of the world (which is an epistemological matter) and the way these structures, entities and organisms are (which is an ontological matter). It seems that there is a bridge between the epistemological and ontological aspect in need for conceptual clarification. I do propose that the type of link between the two extremes have to be linguistic in nature. (shrink)

Scientific realism holds that the terms in our scientific theories refer and that we should believe in their existence. This presupposes a certain understanding of quantification, namely that it is ontologically committing, which I challenge in this paper. I argue that the ontological loading of the quantifiers is smuggled in through restricting the domains of quantification, without which it is clear to see that quantifiers are ontologically neutral. Once we remove domain restrictions, domains of quantification can include non-existent (...) things, as they do in scientific theorizing. Scientific realism would therefore require redefining without presupposing a view of ontologically committing quantification. (shrink)

Scientific realism is typically associated with metaphysics. One current incarnation of such an association concerns the requirement of a metaphysical characterization of the entities one is being a realist about. This is sometimes called “Chakravartty’s Challenge”, and codifies the claim that without a metaphysical characterization, one does not have a clear picture of the realistic commitments one is engaged with. The required connection between metaphysics and science naturally raises the question of whether such a demand is appropriately fulfilled, (...) and how metaphysics engages with science in order to produce what is called “scientific metaphysics”. Here, we map some of the options available in the literature, generating a conceptual spectrum according to how each view approximates science and metaphysics. This is done with the purpose of enlightening the current debate on the possibility of epistemic warrant that science could grant to such a metaphysics, and how different positions differently address the thorny issue concerning such a warrant. (shrink)