Online research in philosophy

Four current accounts of theory reduction are presented, first informally and then formally: (1) an account of direct theory reduction that is based on the contributions of Nagel, Woodger, and Quine, (2) an indirect reduction paradigm due to Kemeny and Oppenheim, (3) an "isomorphic model" schema traceable to Suppes, and (4) a theory of reduction that is based on the work of Popper, Feyerabend, and Kuhn. Reference is made, in an attempt to choose between these schemas, to the explanation of physical optics by Maxwell's electromagnetic theory, and to the revisions of genetics necessitated by partial biochemical reductions of genetics. A more general reduction schema is proposed which: (1) yields as special cases the four reduction paradigms considered above, (2) seems to be in better accord with both the canons of logic and actual scientific practice, and (3) clarifies the problems of meaning variance and ontological reduction.

We reconsider the Nagelian theory of reduction and argue that, contrary to a widely held view, it is the right analysis of intertheoretic reduction. The alleged difficulties of the theory either vanish upon closer inspection or turn out to be substantive philosophical questions rather than knock-down arguments.

NOESIS, Cambridge Scholarly Press, 2005.

Submission instructions for [2008] Reduction and the Special Sciences (Tilburg, April 10-12, 2008).

This paper is an analysis of scientific types – the categories of a scientific taxonomy. I argue that the philosophical view about mental types stands in contrast to the real nature of scientific types, which is in turn responsible for the mind-body problem. Since the view on the relation between psychology and neurology was broadened to the status about special sciences in general, my argument can also be applied to the general special science discussion. My picture of types being the result of categorizing tokens with respect to their micro structure is used to show how scientific practice makes multiple realizability implausible.

We evaluate the scope of Jaegwon Kim's “supervenience argument” for reduction. Does its conclusion apply only to psychology, or does it generalize to all the special sciences? The claim that the supervenience argument generalizes to all the special sciences if it goes through for psychology is often raised as an objection to the supervenience argument. We argue that this objection is ambiguous. We distinguish three readings of it and suggest that some of them make it a plausible claim, whereas other readings make it implausible. We suggest that this ambiguity is the result of picturing the world as being hierarchically organized in levels, with the domain of physics at the bottom and the domains of the social sciences at the top. The plausibility of the objection depends on how we think of this picture. This popular picture, we suggest, involves three different dimensions along which reduction may occur.

This paper points out the merit of Nagelian reduction, namely to propose a model of inter-theoretic reduction that retains the scientific quality of the reduced theory and the merit of functional reduction, namely to take multiple realization into account and to offer reductive explanations. By considering Lewis and Kim’s proposal for local reductions, we establish that functional reduction fails to achieve a theory reduction and cannot retain the scientific quality of the reduced theory. We improve on that proposal by showing how one can build functional sub-types that are coextensive with physical realizer types and thereby obtain a theory reduction that is explanatory and that vindicates the scientific quality of the special sciences.

<span class='Hi'>Reductionism</span> in the Philosophy of Science develops a novel account of reduction in science and applies it to the relationship between classical and molecular genetics. However, rather than addressing the epistemological issues that have been essential to the <span class='Hi'>reductionism</span> debate in philosophy of biology, the discussion primarily pursues ontological questions, as they are known, about reducing the mental to the physical. For Sachse construes <span class='Hi'>reductionism</span> as a purely philosophical endeavor and defends the possibility of reduction in principle, which may not be relevant to understanding reductionist reasoning and explanation occurring in scientific practice, as discussed by philosophers of science. Likewise, the conceptual framework used stems more from metaphysics and philosophy of mind than philosophy of science. Sachse's aim is twofold. First, he argues for the special sciences' being reducible to physics, by deriving the in principle possibility of epistemological reduction from ontological reduction. Second, he attempts to simultaneously make room for the legitimacy of the special sciences, effecting a conservative reduction rather than an elimination of the special sciences.

Reductionism in the Philosophy of Science develops a novel account of reduction in science and applies it to the relationship between classical and molecular genetics. However, rather than addressing the epistemological issues that have been essential to the reductionism debate in philosophy of biology, the discussion primarily pursues ontological questions, as they are known, about reducing the mental to the physical. For Sachse construes reductionism as a purely philosophical endeavor and defends the possibility of reduction in principle, which may not be relevant to understanding reductionist reasoning and explanation occurring in scientific practice, as discussed by philosophers of science. Likewise, the conceptual framework used stems more from metaphysics and philosophy of mind than philosophy of science. Sachse's aim is twofold. First, he argues for the special sciences' being reducible to physics, by deriving the in principle possibility of epistemological reduction from ontological reduction. Second, he attempts to simultaneously make room for the legitimacy of the special sciences, effecting a conservative reduction rather than an elimination of the special sciences.