In the Prior Analytics Aristotle famously endorses the validity of the mixed modal syllogism Barbara lxl, but in the Posterior Analytics we appear to find Aristotle arguing that since demonstrations are only of what cannot be otherwise, both premises need to be necessary. One would almost think that Aristotle had forgotten what he said about mixed modal syllogisms were it not for the fact that he also appears to refer to it directly in Posterior Analytics i.6. This is puzzling. In (...) this paper I will consider evidence for and against taking both premises to be necessary and conclude that, in accordance with Barbara lxl, the major premise of a demonstration needs to be necessary but the minor premise need not be, and this because the minor term – which denotes the object of inquiry and that to which the demonstrator is trying to demonstrate that something belongs necessarily – may be an accidental term. In particular, I will be offering an original interpretation of Aristotle’s arguments against circular demonstration in Posterior Analytics i.3, which only makes sense if the minor premise is not necessary. (shrink)

In this paper I will defend the controversial thesis that all argumentation in natural language can be reconstructed, for the purposes of assessment, as a deductively valid argument. Evaluation of the argumentation amounts to evaluation of the logical coherence of the premises. I will be taking the pragma-linguistic theory of Bermejo-Luque as an initial starting point.

I would like to thank Christoph Lumer for his illuminating comments on my paper “The question of truth” published in this journal (Botting 2010) and would like to exercise my right of reply on a few of the issues that he raises.

The problem with the pragma-dialectical view, it has been argued, is that it takes argumentation as aiming at consensus rather than truth or justified belief. The pragma-dialecticians often imply that an argumentative process aiming at consensus in a way constrained by the “Ten Commandments” will in the long run converge on epistemically favourable standpoints. I will argue that they are right provided pragma-dialectics is construed, as they say, as a theory of criticism; pragma-dialectics and the other theories of argumentation have (...) in common the requirement to account for the fallacies. (shrink)

Traditionally, logicians construed fallacies as mistakes in inference, as things that looked like good (i.e., deductively valid) arguments but were not. Two fallacies stood out like a sore thumb on this view of fallacies: the fallacy of many questions (because it does not even look like a good argument, or any kind of argument) and the fallacy of petitio principii (because it looks like and is a good argument). The latter is the concern of this paper. One possible response is (...) to say that the tradition is right about the concept of fallacy but wrong about its extension: petitio principii is not a fallacy. If the only proper ways to criticize an argument are to say that it is invalid or that it is unsound, and petitio principii is not criticisable on either of these counts, then calling it a fallacy is tantamount to saying we should prefer invalid or unsound arguments Robinson (Analysis, 31(4): 114 ,1971). I will present a third way to logically criticize arguments and show that fallacious instances of petitio principii are so criticisable while other instances of petitio principii are non-fallacious; hence, this fallacy is not a reductio of the Standard Treatment. It is not my intention in this paper to come out on the side of any of the competing theories—the Standard Treatment, the dialectical theories, and the epistemic theories—as general theories of fallacy. I show only that petitio principii can be handled by something closely resembling the Standard Treatment in so far as that, on entirely logistical principles, there can be made a distinction such that circular arguments form at best a degenerate kind of argument. Circular arguments look like good arguments but are not, not because they are deductively invalid (which they are not) but because they do not deserve to be called arguments at all. (shrink)

There is no philosophically interesting distinction to be made between inference-rules and premises. That there is such a distinction is often held to follow from the possibility of infinite regress illustrated by Carroll's story of Achilles and the tortoise. I will argue that this is wrong on three separate grounds. Consequently, Carroll's fable provides no motivation to abandon the traditional logical separation of arguments into their premises and conclusions. There is no proposition that must be taken to be a rule (...) and must not be taken as a premise. (shrink)

In this paper I will argue that there is an inductive and a non-inductive argument from position to know, and will characterise the latter as an argument from authority because of providing content-independent reasons. I will also argue that both types of argument should be doubt-preserving: testimony cannot justify a stronger cognitive attitude in the arguer than the expert herself expresses when she testifies. Failure to appreciate this point undercuts Mizrahi’s claim that arguments from expert opinion are weak.

There is no philosophically interesting distinction to be made between inference-rules and premises. That there is such a distinction is often held to follow from the possibility of infinite regress illustrated by Carroll's story of Achilles and the tortoise. I will argue that this is wrong on three separate grounds. Consequently, Carroll's fable provides no motivation to abandon the traditional logical separation of arguments into their premises and conclusions. There is no proposition that must be taken to be a rule (...) and must not be taken as a premise. (shrink)

The lack of a theory of relevance in the current state of the art of informal logic has often been considered regrettable, a gap that must be filled before the Relevance-Sufficiency-Acceptability model can be considered complete. I wish to challenge this view. A theory of relevance is neither desirable nor possible. Informal logic can get by perfectly well, and has been doing so far, with relevance judgments that are by nature unanalysable and intuitive. Criticism of theories of relevance, for example (...) in Woods , is deflated. (shrink)

I will show that there is a type of analogical reasoning that instantiates a pattern of reasoning in confirmation theory that is considered at best paradoxical and at worst fatal to the entire syntactical approach to confirmation and explanation. However, I hope to elaborate conditions under which this is a sound (although not necessarily strong) method of reasoning.

The problem with the pragma-dialectical view, it has been argued, is that it takes argumentation as aiming at consensus rather than truth or justified belief. The pragma-dialecticians often imply that an argumentative process aiming at consensus in a way constrained by the “Ten Commandments” will in the long run converge on epistemically favourable standpoints. I will argue that they are right provided (i) pragma-dialectics is construed, as they say, as a theory of criticism; (ii) pragma-dialectics and the other theories of (...) argumentation have in common the requirement to account for the fallacies. (shrink)

Can a collective be an agent in its own right? Can it be the bearer of moral and other properties that we have traditionally reserved for individual agents? The answer, as one might expect, is ‘In some ways yes, in other ways no.’ The way in which the answer is ‘Yes’ has been described recently by Copp; I intend to discuss his position and defend it against objections. This describes a fairly weak form of autonomy that I will claim does (...) not require the abandonment of methodological individualism or our commonplace intuitions about individual responsibility. I will also discuss, and reject, a stronger conception of autonomy suggested especially by the work of Pettit that would result in methodological individualism. (shrink)

Volume 6, Issue 3, September 2015, Page 246-264.

Volume 6, Issue 3, September 2015, Page 246-264.

This is another contribution to the unending controversy over the two Barbaras. My approach to the problem is hopefully quite new: I wish to view the issue through the prism of modal upgrading. Modal upgrading occurs when a subject term that has only been predicated of assertorically in the premises is predicated of apodictically either: i) in the conclusion of a given syllogism, or; ii) in some proposition that is derived from either the premises of the given syllogism alone or (...) the premises in combination with other propositions that do not refer to the proposition’s subject term. I call the proposition after it has been upgraded the upgraded proposition. When a conclusion is the upgraded proposition, it is obviously a different predicate being predicated than was predicated in the premises. Aristotle endorses this kind of upgrading; it is effectively what happens in any valid mixed modal syllogism when the minor premise is not apodictic (e.g., Barbara LXL). In other cases the upgraded proposition is not a conclusion but still follows from the premises alone. In these cases it is the same predicate being predicated in the upgraded proposition as in the premises, although the quantity of the propositions are different (one is universal, another particular). Aristotle rejects this kind of upgrading and takes its occurrence as sufficient to deny the validity of the given syllogism (e.g., Barbara XLL). I will describe a third type where both the predicate remains the same and the quantity of the proposition remains the same as in the premise, e.g., the upgrading of “All C are B” to “All C are necessarily B”. In these cases it will turn out that the upgraded proposition is not derived from the premises alone, or at least, not syllogistically from the premises alone. This kind of upgrading too is reason for denying the validity of any syllogism from which the upgraded proposition follows as a consequence. I will show that Barbara LXL entails this kind of modal upgrading and should be rejected for this reason. Armed with this notion of modal upgrading I want to attack the problem of the two Barbaras in Aristotle’s apodictic syllogistic. Aristotle himself endorses mixed modal Barbara when the major is necessary and the minor is assertoric, thereby endorsing the first kind of modal upgrading, but rejects Barbara when the minor is necessary and the major is assertoric on the grounds that it leads to the second kind of modal upgrading. Theophrastus endorses the peioram rule which rejects both Barbaras on the grounds that the conclusion can only be as strong as the weakest premise. Łukasiewicz endorses both Barbaras. I will argue that both Barbaras lead to unacceptable modal upgrading and should be taken to be invalid for that reason. Hence, I agree with Theophrastus about the two Barbaras; however, I do not endorse the peioram rule because I think that the negative mixed modal syllogisms generally avoid this problem and is mostly correct. (shrink)

While “All events have a cause” is a synthetic statement making a factual claim about the world, “All effects have a cause” is analytic. When we take an event as an effect, no inference is required to deduce that it has a cause since this is what it means to be an effect. Some examples often given in the literature as examples of abduction work in the same way through semantic facts that follow from the way our beliefs represent those (...) effects; from this we may deduce not only that it has a cause, but what that cause is. (shrink)

Famously, Plato argues that the soul pre-exists the body, continues to exist after the body dies, and can come to exist afterwards in another body. Aristotle argues against the transmigration of souls in On Generation and Corruption and for the most part appears not to endorse these Platonic doctrines. But in De Anima III.5 Aristotle also seems to argue that a part of the soul, usually dubbed the nous poiētikos, is separable from the body and eternal. This has presented interpreters (...) of Aristotle with a problem: how can we reconcile Aristotle the naturalist philosopher with the apparently Platonist philosopher of De Anima III.5? Can we understand Aristotle’s position in De Anima III.5 in a way that does not conflict with the anti-Platonism he expresses in texts like On Generation and Corruption? I will argue that we can and offer an interpretation of De Anima III.5 that does not commit Aristotle to the position that the human soul is eternal. Even if Plato is right about the concept of the human soul, about what the human soul is in its own nature, he is wrong on ontological grounds. There are no eternal human souls. (shrink)

In this paper I will attempt a unified analysis of the various examples of the fallacy of accident given by Aristotle in the Sophistical Refutations. In many cases the examples underdetermine the fallacy and it is not trivial to identify the fallacy committed. To make this identification we have to find some error common to all the examples and to show that this error would still be committed even if those other fallacies that the examples exemplify were not. Aristotle says (...) that there is only one solution “against the argument” as opposed to “against the man”, and it is this solution the paper attempts to find. It is a characteristic mark of my analysis that some arguments that we might normally be inclined to say are fallacious turn out to be valid and that some arguments that we would normally be inclined to say are valid turn out to be fallacious. This is (in part) because what we call validity in modern logic is not the same as the apodicticity that Aristotelian syllogisms require in order to be used in science. The fallacies of accident, uniquely among the fallacies, are failures of apodicticity rather than failures of, in particular, semantic entailment. This makes sense in a tensed and token-based logic such as Aristotle’s. I conclude that the closest analogue to the fallacy of accident that we can point to is a fallacy in modal logic, viz., the fallacy of necessity. (shrink)

From Aristotle’s Sophistical Refutations the following classifications are put forward and defended through extensive excerpts from the text. (AR-PFC) All sophistical refutations are exclusively either ‘apparent refutations’ or ‘proofs of false conclusions’. (AR-F) ‘Apparent refutations’ and ‘fallacies’ name the same thing. (ID-ED) All fallacies are exclusively either fallacies in dictione or fallacies extra dictionem . (ID-nAMB) Not all fallacies in dictione are due to ambiguity. (AMB-nID) Not all fallacies due to ambiguity are fallacies in dictione . (AMB&ID-ME) The set of (...) fallacies due to ambiguity and fallacies in dictione together comprise the set of arguments said to be “dependent on mere expression”. Being “dependent on mere expression” and “dependent on language” are not the same (instances of the latter form a proper subset of instances of the former). (nME-FACT) All arguments that are not against the expression are “against the fact.” (FACT-ED) All fallacious arguments against the fact are fallacies extra dictionem (it is unclear whether the converse is true). (MAN-ARG) The solutions of fallacious arguments are exclusively either “against the man” or “against the argument.” (10) (F-ARG) Each (type of) fallacy has a unique solution (namely, the opposite of whatever causes the fallacy), but each fallacious argument does not. However, each fallacious argument does have a unique solution against the argument, called the ‘true solution’ (in other words, what fallacy a fallacious argument commits is determined by how it is solved. However, if the solution is ‘against the man’ then this is not, properly speaking, the fallacy committed in the argument. It is only the ‘true solution’—the solution against the argument, of which there is always only one—that determines the fallacy actually committed). (shrink)

There is a tension in scholarship about Aristotle’s philosophy, especially his philosophy of science, between empiricist readings and rationalist readings. A prime site of conflict is Posterior Analytics II.19 where Aristotle, after having said that we know the first principles by induction suddenly says that we know them by nous. Those taking the rationalist side find in nous something like a faculty of “intuition” and are led to the conclusion that by “induction” Aristotle has some kind of idea of “intuitive (...) induction”. Those taking the empiricist side resist this temptation but then struggle to explain how we can know first principles by induction and usually end by relegating induction to a mere subsidiary role; well-known problems of induction, with which Aristotle shows some familiarity, militate against taking anything we learn from induction to be a first principle or even certain. I am on the side of the empiricists, and would like to adopt as a methodological assumption that no concept of intuition occurs in any of Aristotle’s works. That is a far more ambitious project than I am attempting here, however. Here, I want to defend a non-intuitive, enumerative kind of induction against a raft of criticisms raised against it in the collection Shifting the Paradigm: Alternative Approaches to Induction. I want to defend the position that Hume and Aristotle have basically the same conception of induction and of what it can and cannot do. What it cannot do, for both, is prove natural necessities. A paradigm shift is neither necessary nor desirable for a proper understanding of Aristotle’s philosophy of science. Aristotle is still the empiricist philosopher we all thought he was before reading Posterior Analytics II.19. (shrink)

I believe that a radically fine-grained property-exemplification theory is the right approach to the metaphysics of events. In this paper I will not be arguing for this detail but will be more concerned with issues over the internal consistency of the property-exemplification theory; in particular, I want to resolve issues about the individuation of property-tokens.

It is a common complaint that the syllogism commits a petitio principii. This is discussed extensively by John Stuart Mill in ‘A System of Logic’ [1882. Eighth Edition, New York: Harper and Brothers] but is much older, being reported in Sextus Empiricus in chapter 17 of the ‘Outlines of Pyrrhonism’ [1933. in R. G. Bury, Works, London and New York: Loeb Classical Library]. Current wisdom has it that Mill gives an account of the syllogism that avoids being a petitio by (...) virtue of construing the universal premise as an inference-rule. I will show that both the problem and the role of inference-rules in its solution have been misunderstood. Inference-rules have very little to do with this problem, and I will argue further that nothing is gained with regard to this problem by the introduction of inference-rules in preference to premises. (shrink)

We often say things like “Even though X, Y” or “In spite of Y, X”. What do we mean when we say things like this? What does it imply about the reasons involved? I will argue that there are at least some cases, namely when they are used in the conclusions of conductive arguments, where it should be seen as modifying our expression of X and indicating a certain kind of affect towards X, and this is characteristic of (the most (...) interesting class of) conductive arguments. Showing that there are such uses thus shows that there are conductive arguments, or at least arguments with this characteristic feature, and, conversely, it will be shown that it is by taking the reasoning to be conductive that we can best make sense of these uses. I do not intend a comprehensive survey of all possible uses of “even though” or of all accounts of conductive arguments that have been given. (shrink)

Why informal logic? Informal logic is a group of proposals meant to contrast with, replace, and reject formal logic, at least for the analysis and evaluation of everyday arguments. Why reject formal logic? Formal logic is criticized and claimed to be inadequate because of its commitment to the soundness doctrine. In this paper I will examine and try to respond to some of these criticisms. It is not my aim to examine every argument ever given against formal logic; I am (...) limiting myself to those that, as a matter of historical fact, were instrumental in the replacement of formal logic by informal logic and initially established informal logic as a separate discipline. If the criticism of the soundness doctrine is defective, then the move from formal logic to informal logic was not theoretically well-motivated. It is this motivation that I wish to bring into question, rather than the adequacy or inadequacy of formal or informal logic as such. While I will tend to the view that formal logic is as adequate as it is reasonable to expect, the real issue is whether it is inadequate for the reasons that, as a matter of historical fact, were used to motivate its rejection. (shrink)

In this paper I will discuss the rationality of reasoning about the future. There are two things that we might like to know about the future: which hypotheses are true and what will happen next. To put it in philosophical language, I aim to show that there are methods by which inferring to a generalization and inferring to the next instance can be shown to be normative and the method itself shown to be rational, where this is due in part (...) to being based on evidence and in part on a prior rational choice. I will also argue that these two inferences have been confused, being distinct not only conceptually but also in their results and that methods that are adequate for one are not by themselves adequate for the other. A number of debates over method founder on this confusion and do not show what the debaters think they show. (shrink)

P.F. Strawson in “Freedom and Resentment” argues that it is self-contradictory for abnormality to be the universal condition. This argument is claimed by Paul Russell to be faulty because conflating abnormality and incapacity, there being no contradiction involved in incapacity being a universal condition. Russell’s critique has become the mainstream view, but it will be shown that from the first-person point of view, universal incapacity could not be any basis on which we could in practice modify our attitudes.

In “The Uses of Argument” Toulmin introduces a number of concepts that have become popular in argumentation theory, such as data, claim, warrant, backing, force, field, and, most fundamentally, the concept of a “logical type”. Toulmin never defines the concept of a logical type or a field very clearly, and different interpretations can be found in the literature, either reconstructing what Toulmin has in mind, or revising his concepts to suit other concerns. A natural history of these concepts is not (...) my concern. I will analyse logical types according to what Toulmin uses this concept for, namely to raise a problem with deductive logic and motivate its replacement with the Toulmin model. I will argue that a logical type and the distinction he draws between different logical types resembles distinctions made in logical positivism between the directly and the indirectly verifiable, and the problem raised is, in essence, the positivist’s problem of how indirect propositions can be justified on the basis of direct propositions. I will show that Toulmin makes a straw man of the positivists’ own solution to the problem and hence does not prove there to be an adequate motivation for replacing deductive logic with the Toulmin model. (shrink)

In this paper I hope to answer the questions "How do we make something an intentional object?" and "What kinds of things can be intentional objects?" My response will be a direct reference theory following Chisholm. Such a theory has as a consequence, I will argue, different types of indeterminacy in our attitudes. This is due to Chisholm's concept of conceptual entailment. I hold that if the self-ascribed attribute conceptually entails another which gives a different intentional object, then the attitude (...) is indeterminate as to which is the actual object or objects, although all such objects are 'purported' to be such. (shrink)

In 'A Theory of Human Action' (1970) Alvin Goldman launched an attack on what has become known as the Anscombe-Davidson Identity Thesis. In brief, this is the thesis that our acts are our body movements, and that all the different effects of that movement do not entail that different acts have been performed, but only that an identical act has different descriptions. In her response to Goldman, Anscombe (1981) claims that Goldman is arguing at cross-purposes. I will argue that this (...) is partially true, but only because she accepts what I shall call the Symmetry Thesis. This thesis in turn is natural if you accept a third thesis called the Irreducibility Thesis. These three theses form a consistent set that the defenders of the Identity Thesis would accept and its detractors would deny. It follows that the best way to attack the Identity Thesis is to attack the Irreducibility Thesis on which it is based. I believe that this can be done and that Goldman is basically right, but I will not be concerned with a full defense of Goldman's method of individuating actions against its competitors. Rather, I want to show the grounds, some of them extralogical, upon which preference can be made. (shrink)

In recent years, there has been a “value turn” in epistemology. We intuitively think of knowledge as having a value, a value that mere true belief does not have, and it has been held to be a condition of adequacy on theories of knowledge that they be able to explain why. Unfortunately, for most theories their explanations suffer from the “swamping problem” because what has to be added to turn true belief into knowledge has value only instrumentally to truth; for (...) example, we take being justified to be valuable, but only because being justified is our way of trying to believe what is true and only what is true, and it follows from this that for a belief already granted as true, no extra value is added by the fact that it is justified as well. So, the task is to solve the value problem while avoiding the swamping problem. I will argue that, in fact, the value turn leaves epistemological theorizing much as it was. My reasoning goes briefly as follows: on the usual interpretation of the value problem, the demand it places on theories of knowledge is internally incoherent and hence implausible as a condition of their adequacy. It is a condition of adequacy nonetheless that the theory avoid the swamping problem if we really do have the intuition supposed. I will then use a thought-experiment to consider different kinds of knowledge and argue that, with the exception of a priori knowledge, there is no such intuition. With this exception, there is no swamping problem either, and hence theories cannot be ruled inadmissible on the grounds that the knowledge-making features they propose fail to have a non-instrumental value. My conclusion is that it is only whatever has to be added to true a priori belief in order to turn it into knowledge that has to have a non-instrumental value, that is to say, only a priori knowledge that has a value problem. But this problem is easily solved. (shrink)

In this paper I will consider several interpretations of the fallacy of secundum quid as it is given by Aristotle in the Sophistical Refutations and argue that they do not work, one reason for which is that they all imply that the fallacy depends on language and thus fail to explain why Aristotle lists this fallacy among the fallacies not depending on language, amounting often to a claim that Aristotle miscategorises this fallacy. I will argue for a reading that preserves (...) Aristotle’s categorization by a quite different account of how qualifications function. (shrink)

Critics have argued that human-controlled avatar interactions fail to facilitate the kinds of expressivity and social understanding afforded by our physical bodies. We identify three claims meant to justify the supposed expressive limits of avatar interactions compared to our physical interactions. First, “The Limited Expressivity Claim”: avatars have a more limited expressive range than our physical bodies. Second, “The Inputted Expressivity Claim”: any expressive avatarial behaviour must be deliberately inputted by the user. Third, “The Decoding Claim”: users must infer or (...) figure out the expressive meaning of human-controlled avatars’ behaviour through cognitively onerous processes. With the aim of critically assessing all three claims, we analyze data collected through observations of and interviews with expert players of the avatar-based video game League of Legends. Focusing on Daniel Stern’s (2010) notion of vitality, we analyze the participants’ descriptions of seeing and interacting with other avatars during performance. Our analysis shows that the informants experience human-based avatarial interactions as qualitatively different than interactions with bots, that the informants see the movements of other players’ avatars as having different expressive styles, and that the informants actively use and manipulate this avatarial expressivity during performance. The results of our analysis, we argue, provide reasons for loosening or resisting the three claims concerning the limits of avatarial expressivity. (shrink)

Election interference is one of the most widely discussed international phenomena of the last five years. Russian covert interference in the 2016 U.S. Presidential Election elevated the topic into a national priority, but that experience was far from an isolated one. Evidence of election interference by foreign states or their proxies has become a regular feature of national elections and is likely to get worse in the near future. Information and communication technologies afford those who would interfere with new tools (...) that can operate in ways previously unimaginable: Twitter bots, Facebook advertisements, closed social media platforms, algorithms that prioritize extreme views, disinformation, misinformation, and malware that steals secret campaign communications. Defending Democracies examines the problem through an interdisciplinary lens and focuses on: defining the problem of foreign election interference, exploring the solutions that international law might bring to bear, and considering alternative regulatory frameworks for understanding and addressing the problem. The result is a deeply urgent examination of an old problem on social media steroids, one that implicates the most central institution of liberal democracy: elections. The volume seeks to bring domestic and international perspectives on elections and election law into conversation with other disciplinary frameworks, escaping the typical biases of lawyers who prefer international legal solutions for issues of international relations. Taken together, the chapters in this volume represent a more faithful representation of the broad array of solutions that might be deployed, including international and domestic, legal and extra-legal, ambitious and cautious. (shrink)

In a recent paper in this journal, David Botting defended pragma-dialectics against epistemological criticisms by exponents of the epistemological approach to argumentation, i.e. Harvey Siegel, John Biro and me. In particular, Botting tries to justify with new arguments a Functional Claim, that the function of argumentation is to resolve disputes, and a Normative Claim, that standpoints that have the unqualified consensus of all participants in a dispute will generally be epistemically sound. In this reply it is shown (...) that Botting’s arguments are fallacious, that the two Claims are false and that the epistemological approach to argumentation, of course, outclasses pragma-dialectics epistemically and is at least as good as it in other respects. (shrink)

In a paper and a reply to critics published in _Informal Logic_, I argue that arguments from expert opinion are weak arguments. To appeal to expert opinion is to take an expert’s judgment that _p_ is the case as evidence for _p_. Such appeals to expert opinion are weak, I argue, because the fact that an expert judges that _p_ does not make it significantly more likely that _p_ is true or probable, as evidence from empirical studies on expert performance (...) suggests. Unlike other critics of this argument, who take issue with the empirical evidence on expert performance, David Botting says that he wants to take issue with the premise that reliability is a necessary condition for the strength of appeals to expert opinion. I respond to Botting’s objections and argue that they miss their intended target. I also argue that his attempt to show that arguments from expert opinion are strong is unsuccessful. (shrink)

The question of how, according to Aristotle, the principles of science are acquired remains contested among scholars. An aspect of this broader topic concerns the role of induction, and whether it is able to provide us with knowledge of natural necessity without the assistance of intuition. In a recent publication in this journal, David Botting argues in favour of the enumerative/empiricist interpretation of induction and criticizes the intuitive/rationalist interpretation of it, a version of which was defended in one (...) of my publications. He thinks that Aristotle is like Hume: both understand the cognitive process of induction similarly; and, both are equally skeptical about acquiring knowledge of natural necessity through induction. My reply argues that reading Aristotle’s induction in Humean terms is problematic in several respects. I argue, in addition, that natural necessity can be known through induction if nous is involved. My explanation of how this is possible relies on thinking of the act of noēsis in terms of an act of recognition. Botting claims, furthermore, that Aristotle only differs from Hume in that the former does have a non-inductive and non-intuitive method by which natural necessity may become known, and which Botting calls “the constructive proof of necessity”. My reply examines this method, showing how certain steps in it rely on cognitive acts that are really acts of intuition merely expressed in Humean terms. Despite the criticisms, I end with suggestions for how Botting’s account might offer original paths of research to Aristotle scholars seeking to answer the question of the acquisition of principles of science, particularly in the early stages of this process. (shrink)

Im 18. Jahrhundert bestand ein uberraschend grosses Interesse am Denker, Schriftsteller und Menschen David Hume (1711-1776), das die ganze Vielheit in den Voraussetzungen und Zielen der deutschen Aufklarung widerspiegelt. Zunachst standen die religionsphilosophischen Thesen Humes im Vordergrund; sie wurden durchweg abgelehnt und haufig nur polemisch zuruckgewiesen. Gerade als sich die Chance einer sachgerechteren Beurteilung Humes bot, revolutionierte Kant die gesamte Philosophie, und Hume wurde nur noch als der auslosende Faktor der Kantischen Metaphysikkritik gesehen. Die umstrittene Frage, wann und durch (...) welches seiner Werke Hume Kants dogmatischen Schlummer unterbrach, wird zur Entscheidung gebracht und damit zugleich eine neue These zu Kants philosophischer Entwicklung prasentiert. In the 18th century there was a surprisingly large amount of interest in the thinker, author and human being David Hume (1711-1776), and this interest reflected the entire range of requirements and goals of the German Enlightenment. To begin with, the focus was on Humes theories of the philosophy of religion, theories which were rejected without exception and often only polemically repudiated. Just when there was a chance of having an objective assessment of Humes work, Kant revolutionized philosophy, and Hume was seen merely as the factor which triggered Kants metaphysics. The controversial question of when and in which of his works Hume interrupted Kant's dogmatic slumber is brought to a head, and thus at the same time a new theory pertaining to Kant's philosophical development is presented. (shrink)

Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

Once upon a time, the twentieth-century investigations of the behaviors of sub-atomic particles were thought to have established that there can be no such thing as an objective, observer-independent, scientifically realist, empirically adequate picture of the physical world.

Im Rahmen seiner Verteidigung der physikalistischen Sichtweise der Erfahrung bot David Papineau 2002 die Erklärung an, dass bei der Intuition die erfahrungsmäßigen Eigenschaften anders geartet seien als neuronale Eigenschaften. Nach einer Schilderung des notwendigen Kontextes vertritt der Autor die These, dass Papineaus Erklärung zur Intuition der Gewissheit nicht die beste sei. Angeboten wird eine alternative, mit dem Dualismus kompatible Erklärung. Im Unterschied zu Papineaus Standpunkt setzt diese Alternative nicht die Annahme voraus, dass die Intuition der Gewissheit auf trugschlüssigen Gedankengängen (...) beruhe. Es wird das Verhältnis der angeführten alternativen Sichtweise zum Repräsentationalismus sowie zu Fällen erörtert, in denen eine Identität angeborener Eigenschaften vorliegt. (shrink)

Presentists, who believe that only present objects exist, face a problem concerning truths about the past. Presentists should (but cannot) locate truth-makers for truths about the past. What can presentists say in response? We identify two rival factions ‘upstanding’ and ‘nefarious’ presentists. Upstanding presentists aim to meet the challenge, positing presently existing truth-makers for truths about the past; nefarious presentists aim to shirk their responsibilities, using the language of truth-maker theory but without paying any ontological price. We argue that presentists (...) should be nefarious presentists. (shrink)

David Bohm was one of the foremost scientific thinkers and philosophers of our time. Although deeply influenced by Einstein, he was also, more unusually for a scientist, inspired by mysticism. Indeed, in the 1970s and 1980s he made contact with both J. Krishnamurti and the Dalai Lama whose teachings helped shape his work. In both science and philosophy, Bohm's main concern was with understanding the nature of reality in general and of consciousness in particular. In this classic work he (...) develops a theory of quantum physics which treats the totality of existence as an unbroken whole. Writing clearly and without technical jargon, he makes complex ideas accessible to anyone interested in the nature of reality. (shrink)

It is argued that certain recent advances in the construction of a theory of the collapses of Quantum Mechanical wave functions suggest the possibility of new and improved foundations for statistical mechanics, foundations in which epistemic considerations play no role.