Online research in philosophy

What do we directly hear? In section I, I define direct perception, and outline the logical atomist way of attacking the question. I argue in section II that atomism fails. Then, in sections III-V, I propose that a better alternative to atomism is to revive and modernize another traditional empiricist doctrine: that we directly sense what the senses deliver to automatic (i.e., sub-personal) processes of learning.

I want to know whether I consumed the Canada Health recommended portion of fruits and vegetables yesterday. I try to remember, and I conclude that I ate five servings of fruits and vegetables during the course of the day. Presumably, propositions like the following figure in my calculations: 1. For lunch yesterday, I ate a grilled tomato with my hamburger. Usually, the remembered image of eating the tomato will figure in the provenance of remembering 1.

We have argued elsewhere that: (A) Natural selection is not a cause of evolution. (B) A resolutionof-forces (or vector addition) model does not provide us with a proper understanding of how natural selection combines with other evolutionary influences. These propositions have come in for criticism recently, and here we clarify and defend them. We do so within the broad framework of our own “hierarchical realization model” of how evolutionary influences combine.

Standard biological and philosophical treatments assume that dramatic genotypic or phenotypic change constitutes instantaneous speciation, and that barring such saltation, speciation is gradual evolutionary change in individual properties. Both propositions appear to be incongruent with standard theoretical perspectives on species themselves, since these perspectives are (a) non-pheneticist, and (b) tend to disregard intermediate cases. After reviewing certain key elements of such perspectives, it is proposed that species-membership is mediated by membership in a population. Species-membership depends, therefore, not on intrinsic characteristics (...) of an organism, but on relationship of an organism to others. A new definition of speciation is proposed in the spirit of this proposal. This definition implies that dramatic change is neither necessary nor sufficient for speciation. It also implies, surprisingly, that an organism can change species during its lifetime. (shrink)

It commonly occurs that one person sees a particular colour chip B as saturated blue with no admixture of red or green (i.e., as “uniquely blue”), while another sees it as a somewhat greenish blue. Such a difference is often accompanied by agreement with respect to colour matching – the two persons may mostly agree when asked whether two chips are of the same colour, and this may be so across the whole range of colours. Asked whether B is the (...) same or different from other chips, they mostly agree – though they continue to disagree about whether B is uniquely blue. I shall argue that in such cases neither individual misperceives what colour B is. They differ, rather, in how they perceive the colour of B. (shrink)

A hitherto neglected form of explanation is explored, especially its role in population genetics. “Statistically abstractive explanation” (SA explanation) mandates the suppression of factors probabilistically relevant to an explanandum when these factors are extraneous to the theoretical project being pursued. When these factors are suppressed, the explanandum is rendered uncertain. But this uncertainty traces to the theoretically constrained character of SA explanation, not to any real indeterminacy. Random genetic drift is an artifact of such uncertainty, and it is therefore wrong (...) to reify it as a cause of evolution or as a process in its own right. *Received July 2009. †To contact the author, please write to: Department of Philosophy, University of Toronto, 170 St. George St., Toronto, ON M5R 2M8, Canada; e‐mail: mohan.matthen@utoronto.ca. (shrink)

We have argued elsewhere that natural selection is not a cause of evolution, and that a resolution‐of‐forces (or vector addition) model does not provide us with a proper understanding of how natural selection combines with other evolutionary influences. These propositions have come in for criticism recently, and here we clarify and defend them. We do so within the broad framework of our own ‘hierarchical realization model’ of how evolutionary influences combine. *Received June 2008; revised May 2009. †To contact the authors, (...) please write to: Mohan Matthen, Department of Philosophy, University of Toronto, 170 Saint George St., Toronto, ON M5R 2M8, Canada; e‐mail: mohan.matthen@utoronto.ca . André Ariew, Department of Philosophy, 434 Strickland Hall, University of Missouri–Columbia, Columbia, MO 65211; e‐mail: ariewa@missouri.edu. (shrink)

The specialization of visual function within biological function is reason for introducing “homology thinking” into explanations of the visual system. It is argued that such specialization arises when organisms evolve by differentiation from their predecessors. Thus, it is essentially historical, and visual function should be regarded as a lineage property. The colour vision of birds and mammals do not function the same way as one another, on this account, because each is an adaptation to special needs of the visual functions (...) of predecessors—very different kinds of predecessors in each case. Thus, history underlies function. We also see how homology thinking figures in the hierarchical classification of visual systems, and how it supports the explanation of visual function by functional role analysis. (shrink)

John Campbell argues that visual attention to objects is the means by which we can refer to objects, and that this is so because conscious visual attention enables us to retrieve information about a location. It is argued here that while Campbell is right to think that we visually attend to objects, he does not give us sufficient ground for thinking that consciousness is involved, and is wrong to assign an intermediary role to location. Campbell’s view on sortals is also (...) queried, as is his espousal of the so-called Referential View of Experience. (shrink)

Scientists are often bemused by the efforts of philosophers essaying a theory of colour: colour science sports a huge array of facts and theories, and it is unclear to its practitioners what philosophy can or is trying to contribute. Equally, philosophers tend to be puzzled about how they can fit colour science into their investigations without compromising their own disciplinary identity: philosophy is supposed to be an _a priori_ investigation; philosophers do not work in psychophysics labs – not in their (...) professional capacity, anyway. (shrink)

Are color categories the evolutionary product of their usefulness in communication, or is this an accidental benefit they give us? It is argued here that embodiment constraints on color categorization suggest that communication is an add-on at best. Thus, the Steels & Belpaeme (S&B) model may be important in explaining coordination, but only at the margin. Furthermore, the concentration on discrimination is questionable: coclassification is at least as important.

Seeing, Doing, and Knowing is an original and comprehensive philosophical treatment of sense perception as it is currently investigated by cognitive neuroscientists. Its central theme is the task-oriented specialization of sensory systems across the biological domain; these systems coevolve with an organism's learning and action systems, providing the latter with classifications of external objects in terms of sensory categories purpose--built for their need. On the basis of this central idea, Matthen presents novel theories of perceptual similarity, content, and realism. His (...) work will be a stimulating resource for a wide range of scholars and students across philosophy and psychology. (shrink)

It has been claimed that certain forms of individual essentialism render the Theory of Natural Selection unable to explain why any given individual has the traits it does. Here, three reasons are offered why the Theory ought to ignore these forms of essentialism. First, the trait-distributions explained by population genetics supervene on individual-level causal links, and thus selection must have individual-level effects. Second, even if there are individuals that possess thick essences, they lie outside the domain of the Theory. Finally, (...) the contingency of sexual reproduction suggests that essentialism is misguided in this arena. 1 The problem 2 A reprise of the controversy 3 Enter individual essences 4 How can selection not have individual-level effects? 5 Why can't we get rid of essences we don't like? 6 Is sex necessary? (shrink)

Byrne & Hilbert are right that it might be an objective fact that a particular tomato is unique red, but wrong that it cannot simultaneously be yellowish-red (not only objectively, but from somebody else's point of view). Sensory categorization varies among organisms, slightly among conspecifics, and sharply across taxa. There is no question of truth or falsity concerning choice of categories, only of utility and disutility. The appropriate framework for color categories is Nominalism and Pluralistic Realism.

Selectionist models date back to Empedocles in Ancient Greece. The novelty of Darwinian selection is that it is able to produce adaptively valuable things without being sensitive to adaptive value. Darwin achieved this result by a restriction of environmental feedback to the replicative process. Immune system selection definitely does not respect this restriction, and it is doubtful whether operant learning does.

What is color? What is color vision? Most philosophers answer by reference to humans: to human color qualia, or to the environmental properties or "quality spaces" perceived by humans. It is argued, with reference to empirical findings concerning comparative color vision and the evolution of color vision, that all such attempts are mistaken. An adequate definition of color vision must eschew reference to its outputs in the human cognition and refer only to inputs: color vision consists in the use of (...) wavelength discrimination in the construction of visual representations. A color quality is one that is generated from such processing. (shrink)