I argue in this paper that the debate over composition is factually empty; in other words, I argue that there’s no fact of the matter whether there are any composite objects like tables and rocks and cats. Moreover, at the end of the paper, I explain how my argument is suggestive of a much more general conclusion, namely, that there’s no fact of the matter whether there are any material objects at all. Roughly speaking, the paper proceeds by arguing that (...) if there were a fact of the matter about whether composite objects exist, then it would be either a necessary fact or a contingent fact, and both of these alternatives are implausible. (shrink)

In this paper, I provide an argument for pannormism, the view according to which there are normative properties all the way down. In particular, I argue for what I call the trickling down principle, which says that if there is a metaphysically basic normative property, then, if whatever instantiates it has a ground, that ground instantiates it as well.

If a subject has a true belief, and she has good evidence for it, and there’s no evidence against it, why should it matter if she doesn’t believe on the basis of the good available evidence? After all, properly based beliefs are no likelier to be true than their corresponding improperly based beliefs, as long as the subject possesses the same good evidence in both cases. And yet it clearly does matter. The aim of this paper is to explain why, (...) and in the process delineate a species of epistemic luck that has hitherto gone unnoticed—what we call propositional epistemic luck—but which we claim is crucial to accounting for the importance of proper basing. As we will see, in order to understand why this type of epistemic luck is malignant, we also need to reflect on the relationship between epistemic luck and epistemic risk. (shrink)

This paper comprises a defence of Infallibilism about knowledge. In it, I articulate two arguments in favour of Infallibilism, and for each argument show that Infallibilism about knowledge does not lead to an unpalatable Scepticism if justified belief is neither necessary nor sufficient for knowledge, and if Fallibilism about justified belief is true.

According to the usual way of understanding how true knowledge attribution works, it is not right to attribute knowledge of p to S unless p is true and S is justified in believing p. This assumption seems to hold even if we shun away from the idea that we can give an analysis of knowledge in terms of necessary and sufficient conditions. I want to raise some suspicions on the correctness of this traditional picture. I suggest that justification is not (...) always perceived as a necessary condition for true knowledge attribution, according to our pre-theoretical usage of standard epistemic terms. This is not to say that justification is never seen as an important requirement; sometimes it certainly is. Still, the full-fledged, traditional position on epistemic justification needs to be seriously qualified. Ultimately, I will contend that this result lends support to a rival epistemological standpoint — what we might dub a Moderate Peircean stance on epistemic matters. (shrink)

Among epistemologists, it is not uncommon to relate various forms of epistemic luck to the vexed debate between internalists and externalists. But there are many internalism/externalism debates in epistemology, and it is not always clear how these debates relate to each other. In the present paper I investigate the relation between epistemic luck and prominent internalist and externalist accounts of epistemic justification. I argue that the dichotomy between internalist and externalist concepts of justification can be characterized in terms of epistemic (...) luck. Whereas externalist theories of justification are incompatible with veritic luck but not with reflective luck, the converse is true for internalist theories of justification. These results are found to explain and cohere with some recent findings from elsewhere in epistemology, and support a surprising picture of justification, on which internalism and externalism are complementary rather than contradictory positions. (shrink)

While it is generally believed that justification is a fallible guide to the truth, there might be interesting exceptions to this general rule. In recent work on bridge-principles, an increasing number of authors have argued that truths about what a subject ought to do are truths we stand in some privileged epistemic relation to and that our justified normative beliefs are beliefs that will not lead us astray. If these bridge-principles hold, it suggests that justification might play an interesting role (...) in our normative theories. In turn, this might help us understand the value of justification, a value that's notoriously difficult to understand if we think of justification as but a fallible means to a desired end. We will argue that these bridge-principles will be incredibly difficult to defend. While we do not think that normative facts necessarily stand in any interesting relationship to our justified beliefs about them, there might well be a way of defending the idea that our justified beliefs about what to do won't lead us astray. In turn, this might help us understand the value of justification, but this way of thinking about justification and its value comes with costs few would be willing to pay. (shrink)

I discuss the question of when knowledge of higher order ignorance is possible and show in particular that, under quite plausible assumptions, knowledge of second order ignorance is impossible.

In recent years, several authors have debated about the justifiability of so-called scientific imperialism. To date, however, widespread disagreements remain regarding both the identification and the normative evaluation of scientific imperialism. In this paper, I aim to remedy this situation by making some conceptual distinctions concerning scientific imperialism and by providing a detailed assessment of the most prominent objections to it. I shall argue that these objections provide a valuable basis for opposing some instances of scientific imperialism, but do not (...) yield cogent reasons to think that scientific imperialism in general is objectionable or unjustified. I then highlight three wide-ranging implications of this result for the ongoing philosophical debate about the justifiability of scientific imperialism. (shrink)

Experimental philosophers are often puzzled as to why many armchair philosophers question the philosophical significance of their research. Armchair philosophers, in contrast, are often puzzled as to why experimental philosophers think their work sheds any light on traditional philosophical problems. I argue there is truth on both sides.

The paper takes a detailed look at a surprising new aspect of the dynamics of rigid bodies. Far from the usual consideration of rigid body theory as a merely technical chapter of classical physics, I demonstrate here that there are solutions to the conservation equations of mechanics that imply the spontaneous, unpredictable splitting of a rigid body in free rotation, something that has direct implications for the problem of causality. The paper also shows that the instability revealed in indeterminist splitting (...) processes does not depend solely on the bodies’ inertial properties but also on the number of dimensions of the physical space they inhabit. The paper concludes with a conjecture on the behavior of rigid bodies in four-dimensional space. (shrink)

This paper investigates the question of how to correctly capture the scope of singular thinking. The first part of the paper identifies a scope problem for the dominant view of singular thought maintaining that, in order for a thinker to have a singular thought about an object o, the thinker has to bear a special epistemic relation to o. The scope problem has it is that this view cannot make sense of the singularity of our thoughts about objects to which (...) we do not or cannot bear any special epistemic relation. The paper focuses on a specific instance of the scope problem by addressing the case of thoughts about the natural numbers. Various possible solutions to the scope problem within the dominant framework are assessed and rejected. The second part of the paper develops a new theory of singular thought which hinges on the contention that the constraints that need to be met in order to think singularly vary depending on the kind of object we are thinking about. This idea is developed in detail by discussing the difference between the somewhat standard case of thoughts about spatio-temporal medium-sized inanimate objects and the case of thoughts about the natural numbers. It is contended that this new Pluralist theory of singular thought can successfully solve the scope problem. (shrink)

There is a long-standing debate in epistemology on the structure of justification. Some recent work in formal epistemology promises to shed some new light on that debate. I have in mind here some recent work by David Atkinson and Jeanne Peijnenburg, hereafter “A&P”, on infinite regresses of probabilistic support. A&P show that there are probability distributions defined over an infinite set of propositions {\ such that \ is probabilistically supported by \ for all i and \ has a high probability. (...) Let this result be “APR”. A&P oftentimes write as though they believe that APR runs counter to foundationalism. This makes sense, since there is some prima facie plausibility in the idea that APR runs counter to foundationalism, and since some prominent foundationalists argue for theses inconsistent with APR. I argue, though, that in fact APR does not run counter to foundationalism. I further argue that there is a place in foundationalism for infinite regresses of probabilistic support. (shrink)

In this paper a new conception of foundation-oriented epistemology is developed. The major challenge for foundation-oriented justifications consists in the problem of stopping the justificational regress without taking recourse to dogmatic assumptions or circular reasoning. Two alternative accounts that attempt to circumvent this problem, coherentism and externalism, are critically discussed and rejected as unsatisfactory. It is argued that optimality arguments are a new type of foundation-oriented justification that can stop the justificational regress. This is demonstrated on the basis of a (...) novel result in the area of induction: the optimality of meta-induction. In the final section the method of optimality justification is generalized to deductive and abductive inferences. (shrink)

Disagreeing with others about how to interpret a social interaction is a common occurrence. We often find ourselves offering divergent interpretations of others’ motives, intentions, beliefs, and emotions. Remarkably, philosophical accounts of how we understand others do not explain, or even attempt to explain such disagreements. I argue these disparities in social interpretation stem, in large part, from the effect of social categorization and our goals in social interactions, phenomena long studied by social psychologists. I argue we ought to expand (...) our accounts of how we understand others in order to accommodate these data and explain how such profound disagreements arise amongst informed, rational, well-meaning individuals. (shrink)

Epistemic instrumentalists face a puzzle. In brief, the puzzle is that if the reason there is to believe in accord with the evidence depends, as the instrumentalist says it does, on agents’ idiosyncratic interests, then there is no reason to expect that this reason is universal. Here, I identify and explain two strategies instrumentalists have used to try and solve this puzzle. I then argue that we should find these strategies wanting. Faced with the failure of these strategies, I articulate (...) a heretofore neglected solution on behalf of instrumentalism. (shrink)

Mandevillian intelligence is a specific form of collective intelligence in which individual cognitive vices are seen to play a positive functional role in yielding collective forms of cognitive success. The present paper introduces the concept of mandevillian intelligence and reviews a number of strands of empirical research that help to shed light on the phenomenon. The paper also attempts to highlight the value of the concept of mandevillian intelligence from a philosophical, scientific and engineering perspective. Inasmuch as we accept the (...) notion of mandevillian intelligence, then it seems that the cognitive and epistemic value of a specific social or technological intervention will vary according to whether our attention is focused at the individual or collective level of analysis. This has a number of important implications for how we think about the design and evaluation of collective cognitive systems. For example, the notion of mandevillian intelligence forces us to take seriously the idea that the exploitation of individual cognitive shortcomings could, in some situations, provide a productive route to collective forms of cognitive and epistemic success. (shrink)

Theories of epistemic justification are commonly assessed by exploring their predictions about particular hypothetical cases – predictions as to whether justification is present or absent in this or that case. With a few exceptions, it is much less common for theories of epistemic justification to be assessed by exploring their predictions about logical principles. The exceptions are a handful of ‘closure’ principles, which have received a lot of attention, and which certain theories of justification are well known to invalidate. But (...) these closure principles are only a small sample of the logical principles that we might consider. In this paper, I will outline four further logical principles that plausibly hold for justification and two which plausibly do not. While my primary aim is just to put these principles forward, I will use them to evaluate some different approaches to justification and (tentatively) conclude that a ‘normic’ theory of justification best captures its logic. (shrink)

Objective standards for justification or for being a reason would be desirable, but inductive skepticism tells us that they cannot be presupposed. Rather, we have to start from subjective-relative notions of justification and of being a reason. The paper lays out the strategic options we have given this dilemma. The paper explains the requirements for this subject-relative notion and how they may be satisfied. Then it discusses four quite heterogeneous ways of providing more objective standards, which combine without guaranteeing complete (...) success. (shrink)

According to a prominent view of organism persistence, organisms cease to exist at death. According to a rival view, organisms can continue to exist as dead organisms. Most of the arguments in favor of the latter view rely on linguistic and common sense intuitions. I propose a new argument for somaticism by appealing to two other sources that have thus far not figured in the debate: the concept of naturalness, and biological descriptions of organisms, in particular in ethology and ecology. (...) I show that if we hone in on the relevant notion of naturalness, we can show that organisms can continue to instantiate the natural property being an organism after death. (shrink)

The present century has seen renewed interest in characterizing cognition, the object of inquiry of the cognitive sciences. In this paper, I describe the problem of cognition—the absence of a positive characterization of cognition despite a felt need for one. It is widely recognized that the problem is motivated by decades of controversy among cognitive scientists over foundational questions, such as whether non-neural parts of the body or environment can realize cognitive processes, or whether plants and microbes have cognitive processes. (...) The dominant strategy for addressing the problem of cognition is to seek a dichotomous criterion that vindicates some set of controversial claims. However, I argue that the problem of cognition is also motivated by ongoing conceptual development in cognitive science, and I describe four benefits that a characterization of cognition could confer. Given these benefits, I recommend an alternative criterion of success, ecumenical extensional adequacy, on which the aim is to describe the variation in expert judgments rather than to correct this variation by taking sides in sectarian disputes. I argue that if we had an ecumenical solution to the problem of cognition, we would have achieved much of what we should want from a “mark of the cognitive”. (shrink)

What kind of thing is a reason for action? What is it to act for a reason? And what is the connection between acting for a reason and rationality? There is controversy about the many issues raised by these questions. In this paper I shall answer the first question with a conception of practical reasons that I call ‘Factualism’, which says that all reasons are facts. I defend this conception against its main rival, Psychologism, which says that practical reasons are (...) mental states or mental facts, and also against a variant of Factualism that says that some practical reasons are facts and others are false beliefs. I argue that the conception of practical reasons defended here provides plausible answers to the second and third questions above; and gives a more unified and satisfactory picture of practical reasons than those offered by its rivals. (shrink)

Recently, Kroedel and Schulz have argued that the exclusion problem—which states that certain forms of non-reductive physicalism about the mental are committed to systematic and objectionable causal overdetermination—can be solved by appealing to grounding. Specifically, they defend a principle that links the causal relations of grounded mental events to those of grounding physical events, arguing that this renders mental–physical causal overdetermination unproblematic. Here, we contest Kroedel and Schulz’s result. We argue that their causal-grounding principle is undermotivated, if not outright false. (...) In particular, we contend that the principle has plausible counterexamples, resulting from the fact that some mental states are not fully grounded by goings on ‘in our heads’ but also require external factors to be included in their full grounds. We draw the sceptical conclusion that it remains unclear whether non-reductive physicalists can plausibly respond to the exclusion argument by appealing to considerations of grounding. (shrink)

The theory that structured propositions are complex act-types has been independently articulated by Peter Hanks and Scott Soames. The present paper argues that the role of the act in such theories is supererogatory, for the individuation conditions of the act-based propositions remain wholly at the level of concepts and their formal combination, features which the traditional structured proposition theorist endorses. Thus, it is shown that the traditional problems for structured propositions are only ameliorable on the act conception by appeal to (...) the very resources of the traditional conception. It is also shown that the act theories have no act-based account of quantification and other operator-involving relations. An elementary account of propositions is sketched, after Fodor, which retains the virtues of the traditional structural conception without falling into ’Platonism’. (shrink)

I discuss an aspect of the relation between accounts of de se thought and the phenomenon of immunity to error through misidentification. I will argue that a deflationary account of the latter—the Simple Account, due to Evans —will not do; a more robust one based on an account of de se thoughts is required. I will then sketch such an alternative account, based on a more general view on singular thoughts, and show how it can deal with the problems I (...) raise for the Simple Account. (shrink)

In this paper I consider the prospects for an epistemic norm which relates knowledge-how to showing in a way that parallels the knowledge norm of assertion. In the first part of the paper I show that this epistemic norm can be motivated by conversational evidence, and that it fits in with a plausible picture of the function of knowledge. In the second part of the paper I present a dilemma for this norm. If we understand showing in a broad sense (...) as a general kind of skill teaching, then the norm faces counterexamples of teachers who know how to teach, but not to do. On the other hand, it we understand showing more narrowly as involving only teaching by doing the relevant activity, then the data which initially supported the norm can be explained away by more general connections between knowledge-how and intentional action. (shrink)

In this essay, I aim to motivate and defend a pluralistic view of epistemic rationality. At the core of the view is the notion that epistemic rationality is essentially a species of practical rationality put in the service of various epistemic goals. I begin by sketching some closely related views that have appeared in the literature. I then present my preferred version of the view and sketch some of its benefits. Thomas Kelly has raised challenging objections to a part of (...) the view, which I then present and address. I then raise some distinct worries that might linger and sketch some possible ways one might address them. (shrink)

In this paper, I argue that mental files are both concepts and bodies of information, against the existing views proposed by Fodor and Recanati. Fodor argues that mental files are not concepts but memories of information because concepts are mental symbols. However, Fodor’s argument against the identification of mental files with concepts fails. Recanati disagrees with Fodor and argues that mental files are concepts. But Recanati’s view does not differ essentially from Fodor’s because Recanati holds that mental files are simple (...) mental symbols that cannot be composite entities such as bodies of information. I show that Recanati fails to capture the significance of the notion of mental files as repositories of information. More importantly, we should accept that mental files are bodies of information that literally contain pieces of information. By holding that concepts are bodies of information, we can provide a simpler account with a wider explanatory scope that explains how concepts carry cognitive significance and why one concept is deployed in thought instead of another co-referring concept. (shrink)

We describe Peirce’s 1903 system of modal gamma graphs, its transformation rules of inference, and the interpretation of the broken-cut modal operator. We show that Peirce proposed the normality rule in his gamma system. We then show how various normal modal logics arise from Peirce’s assumptions concerning the broken-cut notation. By developing an algebraic semantics we establish the completeness of fifteen modal logics of gamma graphs. We show that, besides logical necessity and possibility, Peirce proposed an epistemic interpretation of the (...) broken-cut modality, and that he was led to analyze constructions of knowledge in the style of epistemic logic. (shrink)

Intuitions about retractions have been used to motivate truth relativism about certain types of claims. Among these figure epistemic modals, knowledge attributions, or personal taste claims. On MacFarlane’s prominent relativist proposal, sentences like “the ice cream might be in the freezer” or “Pocoyo is funny” are only assigned a truth-value relative to contexts of utterance and contexts of assessment. Retractions play a crucial role in the argument for assessment-relativism. A retraction of a past assertion is supposed to be mandatory whenever (...) the asserted sentence is not true at the context of use and the context of assessment. If retractions were not obligatory in these conditions, there would be no normative difference between assessment-relativism and contextualism. The main goal of this paper is to undermine the claim that retractions reveal this normative difference. To this effect, the paper offers a review of three important objections to the obligatoriness of retractions. Taken together, these objections make a strong case against the alleged support that retractions give to assessment-relativism. The objections are moreover supported by recent experimental results that are also discussed. This will satisfy a further goal, which is to undermine the idea that there is a constitutive retraction rule. The paper also discusses two ways to understand what such a rule would be constitutive of, and concludes with a discussion of how to describe what retractions are. (shrink)

I examine a major objection to the mechanistic view of concrete computation, stemming from an apparent tension between the abstract nature of computational explanation and the tenets of the mechanistic framework: while computational explanation is medium-independent, the mechanistic framework insists on the importance of providing some degree of structural detail about the systems target of the explanation. I show that a common reply to the objection, i.e. that mechanistic explanation of computational systems involves only weak structural constraints, is not enough (...) to save the standard mechanistic view of computation—it trivialises the appeal to mechanism, and thus makes the account collapse into a purely functional view. I claim, however, that the objection can be put to rest once the account is appropriately amended: computational individuation is indeed functional, while mechanistic explanation plays a role in accounting for computational implementation. Since individuation and implementation are crucial elements in a satisfying account of computation in physical systems, mechanism keeps its central importance in the theory of concrete computation. Finally, I argue that my version of the mechanistic view helps to provide a convincing reply to a powerful objection against non-semantic theories of concrete computation: the argument from the multiplicity of computations. (shrink)

According to the experience property framework qualia are properties of experiences the subject undergoing the experience is aware of. A phenomenological argument against this framework is developed and a few mistakes invited by the framework are described. An alternative to the framework, the framework of experiential properties is presented and defended as preferable. It is argued that the choice between these two frameworks makes a substantial difference for theoretical purposes.

This paper proposes a novel distinction between accounts of scientific representation: it distinguishes thin accounts from thick accounts. Thin accounts focus on the descriptive aspect of representation whereas thick accounts acknowledge the evaluative aspect of representation. Thin accounts focus on the question of what a representation as such is. Thick accounts start from the question of what an adequate representation is. In this paper, I give two arguments in favor of a thick account, the Argument of the Epistemic Aims of (...) Modeling and the Argument of the Normativity of the Practice of Modeling. I also discuss possible objections to a thick account: the Argument from Misrepresentation and the Objections from Model Testing. The conclusion will be that the arguments on balance support a thick account of representation. (shrink)

A central problem for any truthmaker theory is the problem of negative truths. In this paper, I develop a novel, piecemeal strategy for solving this problem. The strategy puts central focus on a truth-relevant notion of aboutness within a metaphysically modest version of truthmaker theory and uses key conceptual tools gained by taking a deeper look at the best attempts to solve the problem of intentionality. I begin this task by critically discussing past proposed solutions to P-NEG in light of (...) Russell’s debate with Demos. This reveals a central difficulty with addressing the problem, specifically that one cannot be committed to incompatibility facts in one’s account of negation and of the truth of negative truths. I then present an aboutness-based version of truthmaker theory. Utilising what I call the strict and full account of aboutness, I extract aboutness-based theories of truth and falsity. I use this machinery to present a promising new strategy for solving P-NEG which does not have the problems of alternative approaches. Finally, I present and respond to some potential objections. (shrink)

I argue that explanations of doxastic transparency which go via an appeal to an aim or norm of belief are problematic. I offer a new explanation which appeals to a biological function of our mechanisms for belief production. I begin by characterizing the phenomenon, and then move to the teleological and normative accounts of belief, advertised by their proponents as able to give an explanation of it. I argue that, at the very least, both accounts face serious difficulties in this (...) endeavour. These difficulties are a function of seeking an explanation of transparency at the agential level, either with the subject aiming at truth, or being guided by a norm of truth. I adopt a motivational account of belief, one which severs the connection between belief and truth, and supplement this with an account of actual world beliefs. My alternative explanation is found at the sub-intentional, non-agential level, secured by biology. This explanation casts transparency not as related to the nature of deliberation over what to believe, but rather as contingently characterizing the beliefs of some believers, namely those with a particular biological history. My explanation thus parts company with what has come before along two dimensions: it moves away from transparency being something related to the agent’s aims or commitments, and it understands it as a contingent phenomenon. I close by considering an objection to my view—that transparency must not be understood as a contingent phenomenon—and a nearby alternative position which avoids this consequence. I respond to this objection and give reasons not to endorse the nearby alternative. I conclude that my explanation does not face the difficulties of those offered by teleologists and normativists, and, that by moving away from agential explanations, and casting transparency as contingent, we can provide a successful explanation of it. (shrink)

According to so-called “thin” views about the content of experience, we can only visually experience low-level features such as colour, shape, texture or motion. According to so-called “rich” views, we can also visually experience some high-level properties, such as being a pine tree or being threatening. One of the standard objections against rich views is that high-level properties can only be represented at the level of judgment. In this paper, I first challenge this objection by relying on some recent studies (...) in social vision. Secondly, I tackle a different but related issue, namely, the idea that, if the content of experience is rich, then perception is cognitively penetrable. Against this thesis, I argue that the very same criteria that help us vindicate the truly sensory nature of our rich experiences speak against their being cognitively penetrable. (shrink)

Judgment aggregation studies how to aggregate individual judgments on logically correlated propositions into collective judgments. Different logics can be used in judgment aggregation, for which Dietrich and Mongin have proposed a generalized model based on general logics. Despite its generality, however, all nonmonotonic logics are excluded from this model. This paper argues for using nonmonotonic logic in judgment aggregation. Then it generalizes Dietrich and Mongin’s model to incorporate a large class of nonmonotonic logics. This generalization broadens the theoretical boundaries of (...) judgment aggregation by proving that, even if these nonmonotonic logics are employed, certain typical impossibility results still hold. (shrink)

This paper situates the problem of defeaters in a larger debate about the source of normative authority. It argues in favour of a constructivist account of defeasibility, which appeals to the justificatory role of normative principles. The argument builds upon the critique of two recent attempts to deal with defeasibility: first, a particularist account, which disposes of moral principles on the ground that reasons are holistic; and second, a proceduralist view, which addresses the problem of defeaters by distinguishing between provisional (...) and strictly universal principles. The particularist view fails to establish that moral principles have no epistemological import, but it raises important questions about their role in practical reasoning. The proceduralist view fails to distinguish between reasoning by default and reasoning by principles, but it shows that normative principles have a structural justificatory role. The constructivist view recognizes that the moral valence of normative claims vary across contexts, but denies that this is because of holism about reasons. Rather, it defends defeasibility within a constructivist account of reasoning where universality serves as the matrix of judgment. The constructivist view vindicates the justificatory role of universal normative principles, and makes room for some ordinary sources of defeasibility, which are left unaccounted by competing views, and which depend on the agent’s own progress. (shrink)

According to the inferential view of language comprehension, we hear a speaker’s utterance and infer what was said, drawing on our competence in the syntax and semantics of the language together with background information. On the alternative perceptual view, fluent speakers have a non-inferential capacity to perceive the content of speech. On this view, when we hear a speaker’s utterance, the experience confers some degree of justification on our beliefs about what was said in the absence of defeaters. So, in (...) the absence of defeaters, we can come to know what was said merely on the basis of hearing the utterance. Several arguments have been offered against a pure perceptual view of language comprehension, among others, arguments pointing to its alleged difficulties accounting for homophones and the context-sensitivity of ordinary language. After responding to the arguments against the perceptual view of language comprehension, I provide a new argument in favor of the perceptual view by looking closer at the dependence of the justificatory qualities of experience on the notion of a defeater as well as the perceptual nature of language learning and language processing. (shrink)

An account of meta-epistemic defeaters—distinct from traditional epistemic defeaters—is motivated and defended, drawing from case studies involving epistemic error-theory and epistemic relativism. Mechanisms of traditional epistemic defeat and meta-epistemic defeat are compared and contrasted, and some new puzzles are introduced.

Scott Sturgeon has recently challenged Pollock’s account of undercutting defeaters. The challenge involves three primary contentions: the account is both too strong and too weak, undercutting defeaters exercise their power to defeat only in conjunction with higher-order beliefs about the basis of the lower-order beliefs whose justification they target, and since rebutting defeaters exercise their power to defeat in isolation, rebutting and undercutting defeaters work in fundamentally different ways. My goal is to reject each of these contentions. I maintain that (...) Sturgeon fails to show that Pollock’s account of undercutting defeaters is either too strong or too weak, his own account of how undercutting defeaters exercise their power to defeat is both too strong and too weak, and his claim that rebutting and undercutting defeaters work in fundamentally different ways is mistaken. (shrink)

Philosophers of biology claim that function talk is consistent with naturalism. Yet recent work in biology places new pressure on this claim. An increasing number of biologists propose that the existence of functions depends on the organisation of systems. While systems are part of the domain studied by physics, they are capable of interacting with this domain through organising principles. This is to say that a full account of biological function requires teleology. Does naturalism preclude reference to teleological causes? Or (...) are organised systems precisely a naturalised form of teleology? In this paper I suggest that the biology of organised systems reveals several contradictions in the main philosophical conceptions of naturalism. To integrate organised systems with naturalism’s basic assumptions—that there is no theory-independent view for metaphysics, and that nature is intelligible—I propose an idealist solution. (shrink)

Deductive Cogency holds that the set of propositions towards which one has, or is prepared to have, a given type of propositional attitude should be consistent and closed under logical consequence. While there are many propositional attitudes that are not subject to this requirement, e.g. hoping and imagining, it is at least prima facie plausible that Deductive Cogency applies to the doxastic attitude involved in propositional knowledge, viz. belief. However, this thought is undermined by the well-known preface paradox, leading a (...) number of philosophers to conclude that Deductive Cogency has at best a very limited role to play in our epistemic lives. I argue here that Deductive Cogency is still an important epistemic requirement, albeit not as a requirement on belief. Instead, building on a distinction between belief and acceptance introduced by Jonathan Cohen and recent developments in the epistemology of understanding, I propose that Deductive Cogency applies to the attitude of treating propositions as given in the context of attempting to understand a given phenomenon. I then argue that this simultaneously accounts for the plausibility of the considerations in favor of Deductive Cogency and avoids the problematic consequences of the preface paradox. (shrink)

What kind of a thing are chronic diseases? Are they objects, bundles of signs and symptoms, properties, processes, or fictions? Rather than using concept analysis—the standard approach to disease in the philosophy of medicine—to answer this metaphysical question, I use a bottom-up, inductive approach. I argue that chronic diseases are bodily states or properties—often dispositional, but sometimes categorical. I also investigate the nature of related pathological entities: pathogenesis, etiology, and signs and symptoms. Finally, I defend my view against alternate accounts (...) of the nature of disease. (shrink)

In previous work, I have suggested a doxastic account of perceptual experience according to which experiences form a kind of belief: Beliefs with what I have called “phenomenal” or “looks-content”. I have argued that this account can not only accommodate the intuitive reason providing role of experience, but also its justificatory role. I have also argued that, in general, construing experience and perceptual beliefs, i.e. the beliefs most directly based on experience, as having different contents best accounts for the defeasibility (...) of experiential reasons. In this paper, I shall have a closer look at the evidential or inferential relation between looks-propositions and the contents of perceptual beliefs and argue for a form of what I shall call “Pollockianism” about experiential reasons: such reasons are good unless defeated. Questions to be investigated include: Does the resulting picture of perceptual justification contain an externalist element? Is it compatible with Bayesianism? And how does it do with respect to problems that have been raised for other forms of Pollockianism such as dogmatism or phenomenal conservatism? (shrink)

The case of very young children is a test case for the plausibility of reductionism about testimonial warrant. Reductionism requires reductive reasons, reductively justified and actively deployed for testimonial justification. Though nascent language-users enjoy warranted testimony based beliefs, they do not meet these three reductionist demands. This paper clearly formulates reductionism and the infant/child objection. Two rejoinders are discussed: an influential conceptual argument from Jennifer Lackey’s paper “Testimony and the Infant/Child Objection” and the growing empirical evidence from developmental psychology on (...) selective trust in children. Neither Lackey’s argument nor the empirical evidence vindicate reductionism. (shrink)

This paper develops an account of what it is that rational agents choose and what it is that rational agents prefer. There are three desiderata to satisfy when offering such an account. First, the account should maintain canonical axioms of rational choice theory as intuitively plausible. Here I focus on contraction and expansion consistency properties. Second, the account should prevent canonical axioms of rational choice theory from becoming trivial—it should be possible to actually violate these axioms, less rational choice theory (...) becomes useless for many purposes. Third, the account should allow rational choice theory to be put to several different philosophical projects. I show that existing accounts of what we choose and prefer fail along at least one of these metrics. The account I develop does not fail across any of these metrics. (shrink)

The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui generis mental states with propositional (...) content and a distinct phenomenal character. Rival conceptions are shown to succumb to numerous difficulties. (shrink)

Phenomenal conservatism is a popular theory of epistemic justification. Despite its popularity and the fact that some think that phenomenal conservatism can provide a complete account of justification, it faces several challenges. Among these challenges are the need to provide accounts of defeaters and inferential justification. Fortunately, there is hope for phenomenal conservatism. Explanationism, the view on which justification is a matter of explanatory considerations, can help phenomenal conservatism with both of these challenges. The resulting view is one that respects (...) the internalist character of phenomenal conservatism and its motivating intuitions while providing an intuitive and elegant account of both inferential justification and the justificatory impact of defeaters. (shrink)

This paper examines the prospects of a prima facie attractive response to Fantl and McGrath’s argument for pragmatic encroachment. The response concedes that if one knows a proposition to be true then that proposition is warranted enough for one to have it as a reason for action. But it denies pragmatic encroachment, insofar as it denies that whether one knows a proposition to be true can vary with the practical stakes, holding fixed strength of warrant. This paper explores two ways (...) to allow knowledge-reason links without pragmatic encroachment, both of which appeal to defeat. The first appeals to defeaters of reasons. If you know the bank is open tomorrow, what you know is available as a reason, but it may be defeated by considerations concerning the stakes. The second appeals to defeaters which do not defeat reasons but which nonetheless do something similar: they make the action recommended by those reasons vicious. In a high stakes case performing the “risky” action would be vicious even if it is justified in the sense of being supported by undefeated reasons. What is defeated is a virtue-based epistemic status rather than reasons or justification. I argue that neither proposal halts the march from a knowledge-reason link to pragmatic encroachment. (shrink)

Recently there has been a surge of interest in the intersection between epistemology and action theory, especially in principles linking rationality in thought and rationality in action. Recently there has also been a surge of interest in the epistemic significance of perceived peer disagreement: what, epistemically speaking, is the rational response in light of disagreement with someone whom one regards as an epistemic peer? The objective of this paper is to explore these two issues—separately, but also in connection with one (...) another. I turn first to the idea that the normative standing of our actions depends on the normative standing of our beliefs. I endorse this idea. More precisely, I endorse a principle according to which sufficiently high credence in success conditions for a given goal-directed action is a necessary condition on rational execution of that action. I then turn to the debate concerning the epistemic significance of perceived peer disagreement. The basic issue is whether such disagreement is always epistemically significant in the sense of serving as a defeater of the initial credences of the disagreeing parties. Conformists argue that this is so while non-conformists deny it. I present a new argument against a brand of non-conformism that I call “strong non-conformism”. The key premise is the principle that sufficiently high credence in success conditions for a given goal-directed action is a necessary condition on rational execution of that action. I argue that, given this principle, strong non-conformism fails to yield the verdict that the epistemic requirement on rational action is violated in a case where, intuitively, it is violated. This is because strong non-conformism has it that disagreement with a perceived peer does not act as a defeater in the relevant case. Conformism fares better. (shrink)

This paper explores how a certain theory of knowledge—known as anti-luck virtue epistemology—can account for, and in the process shed light on, the notion of an epistemic defeater. To this end, an overview of the motivations for anti-luck virtue epistemology is offered, along with a taxonomy of different kinds of epistemic defeater. It is then shown how anti-luck virtue epistemology can explain: why certain kinds of putative epistemic defeater are not bona fide; how certain kinds of epistemic defeater are genuine (...) in virtue of exposing the subject to significant levels of epistemic risk; and how certain kinds of epistemic defeater are genuine in virtue of highlighting how the subject’s safe cognitive success does not stand in the appropriate explanatory relationship to her manifestation of relevant cognitive ability. (shrink)

In this paper, I propose a new way to distinguish between indexicals, like “I” and “today”, and demonstratives, like “she” and “this”. The main test case is the second person singular pronoun “you”. The tradition would generally count it as a demonstrative, because the speaker’s intentions play a role in providing it with a semantic value. I present cross-linguistic data and explanations offered of the data in typology and semantics to show that “you” belongs on the indexical side, and argue (...) that they can be generalized to a novel criterion for distinguishing between indexicals and demonstratives. The central theoretical claim is that the semantic values of indexicals are objects which play certain utterance-related roles, which are fixed independently of the words being used in the utterance. For instance, the speaker plays the speaker role whether or not she uses the word “I”, and the addressee plays that role whether or not the speaker uses the word “you”. Demonstratives, on the other hand, pick out objects that play no such role, and are instead helped by the speaker’s word-specific intentions. (shrink)

Defeaters can prevent a perceptual belief from being justified. For example, when you know that red light is shining at the table before you, you would typically not be justified in believing that the table is red. However, can defeaters also destroy a perceptual experience as a source of justification? If the answer is ‘no’, the red light defeater blocks doxastic justification without destroying propositional justification. You have some-things-considered, but not all-things-considered, justification for believing that the table is red. If (...) the answer is ‘yes’, the red light defeater blocks doxastic justification by destroying propositional justification. You have neither all-things-considered nor some-things-considered justification for believing that the table is red. According to dogmatism, the justificational force of perceptual experiences is indestructible. According to conservatism about sense experience, a perceptual experience ceases to have justificational force if there is evidence against its reliability. Finally, according to meta-evidentialism, a perceptual experience is blocked from being a source of justification is there is no evidence of its reliability. I argue that, of these three theories, meta-evidentialism is the most plausible. (shrink)

Philosophers like G.H. von Wright and D. Makinson have pointed to serious challenges regarding the foundations of deontic logic. In this paper, I suggest that to deal successfully with these challenges a reconsideration of the research program of the discipline is useful. Some problems that have troubled this particular field of logical study for decades may disappear or appear more tractable if we view them from the perspective of a language game introduced by D. Lewis involving three characters: the Master, (...) the Slave and the Kibitzer. The adoption of this perspective opens a natural approach to a new layout of the domain of deontic studies. I propose dividing deontic logic into six sub-areas which are distinguished by their focus on the different idioms typical of the individual players, by conceiving the language game as either being static or as dynamic and by the aims of the logical inquiry. What kind of insights the proposed perspective provides is illustrated by an analysis of the so-called Ross paradox—a problem that has troubled deontic logic since its origins and, though it was many times pronounced solved, still keeps coming back ‘alive and kicking’. (shrink)

I argue that Quinean naturalists’ holism-based arguments against analyticity and apriority are more difficult to resist than is generally supposed, for two reasons. First, although opponents of naturalism sometimes dismiss these arguments on the grounds that the holistic premises on which they depend are unacceptably radical, it turns out that the sort of holism required by these arguments is actually quite minimal. And second, although it’s true, as Grice and Strawson pointed out long ago, that these arguments can succeed only (...) if there isn’t any principled criterion for meaning change, such a criterion turns out to be hard to come by. David Chalmers has recently argued that such a criterion must exist, since the norms governing belief revision are subject to obvious exceptions that can be explained only by appeal to meaning change. But this, I argue, is incorrect: if choices about how to use language are themselves rationally assessable, then there are no such exceptions to be explained. To show that this is so, I formulate a new kind of coherence norm that may be useful for reasoning formally about the relationship between meaning and evidence. (shrink)

Predictive processing approaches to the mind are increasingly popular in the cognitive sciences. This surge of interest is accompanied by a proliferation of philosophical arguments, which seek to either extend or oppose various aspects of the emerging framework. In particular, the question of how to position predictive processing with respect to enactive and embodied cognition has become a topic of intense debate. While these arguments are certainly of valuable scientific and philosophical merit, they risk underestimating the variety of approaches gathered (...) under the predictive label. Here, we first present a basic review of neuroscientific, cognitive, and philosophical approaches to PP, to illustrate how these range from solidly cognitivist applications—with a firm commitment to modular, internalistic mental representation—to more moderate views emphasizing the importance of ‘body-representations’, and finally to those which fit comfortably with radically enactive, embodied, and dynamic theories of mind. Any nascent predictive processing theory must take into account this continuum of views, and associated theoretical commitments. As a final point, we illustrate how the Free Energy Principle attempts to dissolve tension between internalist and externalist accounts of cognition, by providing a formal synthetic account of how internal ‘representations’ arise from autopoietic self-organization. The FEP thus furnishes empirically productive process theories by which to guide discovery through the formal modelling of the embodied mind. (shrink)

The Humean view that conceivability entails possibility can be criticized via input from cognitive psychology. A mainstream view here has it that there are two candidate codings for mental representations (one of them being, according to some, reducible to the other): the linguistic and the pictorial, the difference between the two consisting in the degree of arbitrariness of the representation relation. If the conceivability of P at issue for Humeans involves the having of a linguistic mental representation, then it is (...) easy to show that we can conceive the impossible, for impossibilities can be represented by meaningful bits of language. If the conceivability of P amounts to the pictorial imaginability of a situation verifying P, then the question is whether the imagination at issue works purely qualitatively, that is, only by phenomenological resemblance with the imagined scenario. If so, the range of situations imaginable in this way is too limited to have a significant role in modal epistemology. If not, imagination will involve some arbitrary labeling component, which turns out to be sufficient for imagining the impossible. And if the relevant imagination is neither linguistic nor pictorial, Humeans will appear to resort to some representational magic, until they come up with a theory of a ‘third code’ for mental representations. (shrink)

In this paper I argue that propositionalism is what generates a tension between referentialism and harmony. Harmony can be preserved if we replace propositionalism by centred referentialism, according to which referential thoughts and utterances about an object have descriptive contents that must be evaluated relative to a world centred on that object at the relevant time. By disentangling truth-conditions and contents, this move allows us to dissolve the tension between referentialism and descriptivism. The view that emerges has three main components: (...) the truth-conditions of a referential utterance or thought involves its referent ; its reference is determined by causal relations of acquaintance in the context of use ; and its cognitive value is fully explained by associated descriptions or truth-conditional contents. (shrink)

In this paper, we argue for a theoretical separation of the free-energy principle from Helmholtzian accounts of the predictive brain. The free-energy principle is a theoretical framework capturing the imperative for biological self-organization in information-theoretic terms. The free-energy principle has typically been connected with a Bayesian theory of predictive coding, and the latter is often taken to support a Helmholtzian theory of perception as unconscious inference. If our interpretation is right, however, a Helmholtzian view of perception is incompatible with Bayesian (...) predictive coding under the free-energy principle. We argue that the free energy principle and the ecological and enactive approach to mind and life make for a much happier marriage of ideas. We make our argument based on three points. First we argue that the free energy principle applies to the whole animal–environment system, and not only to the brain. Second, we show that active inference, as understood by the free-energy principle, is incompatible with unconscious inference understood as analagous to scientific hypothesis-testing, the main tenet of a Helmholtzian view of perception. Third, we argue that the notion of inference at work in Bayesian predictive coding under the free-energy principle is too weak to support a Helmholtzian theory of perception. Taken together these points imply that the free energy principle is best understood in ecological and enactive terms set out in this paper. (shrink)

Moderate pragmatic invariantism (MPI) is a proposal to explain why our intuitions about the truth-value of knowledge claims vary with stakes and salient error-possibilities. The basic idea is that this variation is due to a variation not in the propositions expressed (as epistemic contextualists would have it) but in the propositions conversationally implicated. I will argue that MPI is mistaken: I will distinguish two kinds of implicature, namely, additive and substitutional implicatures. I will then argue, first, that the proponent of (...) MPI cannot appeal to additive implicatures because they don’t affect truth-value intuitions in the required way. Second, I will argue that the proponent of MPI cannot appeal to substitutional implicatures either because, even though they may have the required effects on truth-value intuitions, they don’t feature in the relevant cases. It follows that MPI is mistaken because whether the proponent of MPI appeals to additive or substitutional implicatures, at least one of the claims that make up her view is false. Along the way, I will suggest principles about implicatures that should be relevant not only to MPI, but to pragmatic accounts of seemingly semantic intuitions in general. (shrink)

Many of our cognitive capacities are the result of enculturation. Enculturation is the temporally extended transformative acquisition of cognitive practices in the cognitive niche. Cognitive practices are embodied and normatively constrained ways to interact with epistemic resources in the cognitive niche in order to complete a cognitive task. The emerging predictive processing perspective offers new functional principles and conceptual tools to account for the cerebral and extra-cerebral bodily components that give rise to cognitive practices. According to this emerging perspective, many (...) cases of perception, action, and cognition are realized by the on-going minimization of prediction error. Predictive processing provides us with a mechanistic perspective that helps investigate the functional details of the acquisition of cognitive practices. The argument of this paper is that research on enculturation and recent work on predictive processing are complementary. The main reason is that predictive processing operates at a sub-personal level and on a physiological time scale of explanation only. A complete account of enculturated cognition needs to take additional levels and temporal scales of explanation into account. This complementarity assumption leads to a new framework—enculturated predictive processing—that operates on multiple levels and temporal scales for the explanation of the enculturated predictive acquisition of cognitive practices. Enculturated predictive processing is committed to explanatory pluralism. That is, it subscribes to the idea that we need multiple perspectives and explanatory strategies to account for the complexity of enculturation. The upshot is that predictive processing needs to be complemented by additional considerations and conceptual tools to realize its full explanatory potential. (shrink)

We distinguish between three philosophical views on the neuroscience of predictive models: predictive coding, predictive processing and predictive engagement. We examine the concept of active inference under each model and then ask how this concept informs discussions of social cognition. In this context we consider Frith and Friston’s proposal for a neural hermeneutics, and we explore the alternative model of enactivist hermeneutics.

Predictive Processing accounts of Cognition, PPC, promise to forge productive alliances that will unite approaches that are otherwise at odds. Can it? This paper argues that it can’t—or at least not so long as it sticks with the cognitivist rendering that Clark and others favor. In making this case the argument of this paper unfolds as follows: Sect. 1 describes the basics of PPC—its attachment to the idea that we perceive the world by guessing the world. It then details the (...) reasons why so many find cognitivist interpretations to be inevitable. Section 2 examines how prominent proponents of cognitivist PPC have proposed dealing with a fundamental problem that troubles their accounts—the question of how the brain is able to get into the great guessing game in the first place. It is argued that on close inspection Clark’s solution, which he calls bootstrap heaven is—once we take a realistic look at the situation of the brain—in fact bootstrap hell. Section 3 argues that it is possible to avoid dwelling in bootstrap hell if one adopts a radically enactive take on PPC. A brief sketch of what this might look like is provided. (shrink)

There are at least twelve major virtues of good theories: evidential accuracy, causal adequacy, explanatory depth, internal consistency, internal coherence, universal coherence, beauty, simplicity, unification, durability, fruitfulness, and applicability. These virtues are best classified into four classes: evidential, coherential, aesthetic, and diachronic. Each virtue class contains at least three virtues that sequentially follow a repeating pattern of progressive disclosure and expansion. Systematizing the theoretical virtues in this manner clarifies each virtue and suggests how they might have a coordinated and cumulative (...) role in theory formation and evaluation across the disciplines—with allowance for discipline specific modification. An informal and flexible logic of theory choice is in the making here. Evidential accuracy, according to my systematization, is not a largely isolated trait of good theories, as some have made it out to be. Rather, it bears multifaceted relationships, constituting significant epistemic entanglements, with other theoretical virtues. (shrink)

In this paper, we consider how certain longstanding philosophical questions about mental representation may be answered on the assumption that cognitive and perceptual systems implement hierarchical generative models, such as those discussed within the prediction error minimization framework. We build on existing treatments of representation via structural resemblance, such as those in Gładziejewski :559–582, 2016) and Gładziejewski and Miłkowski, to argue for a representationalist interpretation of the PEM framework. We further motivate the proposed approach to content by arguing that it (...) is consistent with approaches implicit in theories of unsupervised learning in neural networks. In the course of this discussion, we argue that the structural representation proposal, properly understood, has more in common with functional-role than with causal/informational or teleosemantic theories. In the remainder of the paper, we describe the PEM framework for approximate Bayesian inference in some detail, and discuss how structural representations might arise within the proposed Bayesian hierarchies. After explicating the notion of variational inference, we define a subjectively accessible measure of misrepresentation for hierarchical Bayesian networks by appeal to the Kullbach–Leibler divergence between posterior generative and approximate recognition densities, and discuss a related measure of objective misrepresentation in terms of correspondence with the facts. (shrink)

The life–mind continuity thesis is difficult to study, especially because the relation between life and mind is not yet fully understood, and given that there is still no consensus view neither on what qualifies as life nor on what defines mind. Rather than taking up the much more difficult task of addressing the many different ways of explaining how life relates to mind, and vice versa, this paper considers two influential accounts addressing how best to understand the life–mind continuity thesis: (...) first, the theory of autopoiesis developed in biology and in enactivist theories of mind; and second, the recently formulated free energy principle in theoretical neurobiology, with roots in thermodynamics and statistical physics. This paper advances two claims. The first is that the free energy principle should be preferred to the theory of AT, as classically formulated. The second is that the FEP and the recently formulated framework of autopoietic enactivism can be shown to be genuinely continuous on a number of central issues, thus raising the possibility of a joint venture when it comes to answering the life–mind continuity thesis. (shrink)

The life–mind continuity thesis is difficult to study, especially because the relation between life and mind is not yet fully understood, and given that there is still no consensus view neither on what qualifies as life nor on what defines mind. Rather than taking up the much more difficult task of addressing the many different ways of explaining how life relates to mind, and vice versa, this paper considers two influential accounts addressing how best to understand the life–mind continuity thesis: (...) first, the theory of autopoiesis (AT) developed in biology and in enactivist theories of mind; and second, the recently formulated free energy principle in theoretical neurobiology, with roots in thermodynamics and statistical physics. This paper advances two claims. The first is that the free energy principle (FEP) should be preferred to the theory of AT, as classically formulated. The second is that the FEP and the recently formulated framework of autopoietic enactivism can be shown to be genuinely continuous on a number of central issues, thus raising the possibility of a joint venture when it comes to answering the life–mind continuity thesis. (shrink)

The so-called “dark room problem” makes vivd the challenges that purely predictive models face in accounting for motivation. I argue that the problem is a serious one. Proposals for solving the dark room problem via predictive coding architectures are either empirically inadequate or computationally intractable. The Free Energy principle might avoid the problem, but only at the cost of setting itself up as a highly idealized model, which is then literally false to the world. I draw at least one optimistic (...) conclusion, however. Real-world, real-time systems may embody motivational states in a variety of ways consistent with idealized principles like FEP, including ways that are intuitively embodied and extended. This may allow predictive coding theorists to reconcile their account with embodied principles, even if it ultimately undermines loftier ambitions. (shrink)

A decision theory can be useful not only as a tool for determining which action, given your desires and beliefs, is most preferable, but also as a means for analyzing the nature of rational deliberation. In this paper, I turn to two classic proposals for a causal decision theory, that of Lewis and that of Sobel :407–437, 1986. doi: 10.1080/00048408612342621). As Rabinowicz revealed, Lewis’ proposal is unable to be applied to as broad a set of decision problems as a version (...) of CDT offered by Sobel, an account of decision theory that Lewis thought was equivalent to his own. Rabinowicz argued by offering a counterexample to Lewis’ account. In this essay, I build on that approach, offering a novel counterexample, the “Faulty Signal Problem,” which proves that Lewis’ theory fails to provide a recommendation in an even broader class decision problems than Rabinowicz recognized, particularly those that exhibit what I refer to as counterfactual asymmetries. The problem for Lewis, however, is not just a technicality. Lewis and Sobel’s theories, respectively, conceptualize rational deliberation in two different ways. Lewis’ proposal, which utilized conditionalization as its form of belief revision, shares with evidential decision theory the same underlying attitude toward the agent as evidence-maker. In contrast, Sobel’s theory, based on imaging, captures the idea that deliberation requires a distinctly suppositional attitude that respects the agent’s causal views. The Faulty Signal Problem not only gives reason to favor Sobel’s proposal over Lewis’; it also provides justification for seeing imaging as necessary for a genuinely causal decision theory. (shrink)

Recent work in cognitive and computational neuroscience depicts the human cortex as a multi-level prediction engine. This ‘predictive processing’ framework shows great promise as a means of both understanding and integrating the core information processing strategies underlying perception, reasoning, and action. But how, if at all, do emotions and sub-cortical contributions fit into this emerging picture? The fit, we shall argue, is both profound and potentially transformative. In the picture we develop, online cognitive function cannot be assigned to either the (...) cortical or the sub-cortical component, but instead emerges from their tight co-ordination. This tight co-ordination involves processes of continuous reciprocal causation that weave together bodily information and ‘top-down’ predictions, generating a unified sense of what’s out there and why it matters. The upshot is a more truly ‘embodied’ vision of the predictive brain in action. (shrink)

This article attempts to clarify the commitments of a predictive coding approach to perception. After summarizing predictive coding theory, the article addresses two questions. Is a predictive coding perceptual system also a Bayesian system? Is it a Kantian system? The article shows that the answer to these questions is negative.

In this paper, I first argue against various attempts to justify idealizations in scientific models that explain by showing that they are harmless and isolable distortions of irrelevant features. In response, I propose a view in which idealized models are characterized as providing holistically distorted representations of their target system. I then suggest an alternative way that idealized modeling can be justified by appealing to universality.

Leśniewski’s metalogic is often considered to be difficult to understand because it differs greatly from its standard formulation. In this paper I try to explain the reasons of these idiosyncrasies. I claim that they have mainly two sources. First of all there is Leśniewski’s conviction that a formal system should be conceived as a set of concrete marks that can always physically and syntactically be expanded by the addition of new theses. Secondly there is Leśniewski’s conviction that definitions should neither (...) be formulas belonging to the metalanguage, nor deduction rules, but formulas belonging to the object-language and expressed with the help of the biconditional functor. The realisation of the first point is linked to the second one in so far as the metalinguistic rule for the writing out of definitions has to be formulated in a way that makes it possible to build the formal system in agreement with Leśniewski’s conception. While explaining these points I give an overview of the main peculiarities of Leśniewski’s metalogic. (shrink)

According to Frege, we need a criterion for recognising when different sentences express the same thought to make progress in logic. He himself hedged his own equipollence criterion with a number of provisos. In the literature on Frege, little attention has been paid to the problems these provisos raise. In this paper, I will argue that Fregeans have ignored these provisos at their peril. For without these provisos, Frege’s criterion yields wrong results; but with the provisos in place, it is (...) of no use for Frege’s purposes. This is connected to what Frege took to be the ‘greatest difficulty for philosophy’: natural language sentences don’t just express thoughts; they convey evaluations and communicative hints. Because of this, Frege’s recognition criterion for thoughts cannot be applied to them and we cannot make logical progress by ‘recognising a thought in different linguistic guises’. (shrink)

In this paper, I discuss the relationship between bodily experiences in dreams and the sleeping, physical body. I question the popular view that dreaming is a naturally and frequently occurring real-world example of cranial envatment. This view states that dreams are functionally disembodied states: in a majority of dreams, phenomenal experience, including the phenomenology of embodied selfhood, unfolds completely independently of external and peripheral stimuli and outward movement. I advance an alternative and more empirically plausible view of dreams as weakly (...) phenomenally-functionally embodied states. The view predicts that bodily experiences in dreams can be placed on a continuum with bodily illusions in wakefulness. It also acknowledges that there is a high degree of variation across dreams and different sleep stages in the degree of causal coupling between dream imagery, sensory input, and outward motor activity. Furthermore, I use the example of movement sensations in dreams and their relation to outward muscular activity to develop a predictive processing account. I propose that movement sensations in dreams are associated with a basic and developmentally early kind of bodily self-sampling. This account, which affords a central role to active inference, can then be broadened to explain other aspects of self- and world-simulation in dreams. Dreams are world-simulations centered on the self, and important aspects of both self- and world-simulation in dreams are closely linked to bodily self-sampling, including muscular activity, illusory own-body perception, and vestibular orienting in sleep. This is consistent with cognitive accounts of dream generation, in which long-term beliefs and expectations, as well as waking concerns and memories play an important role. What I add to this picture is an emphasis on the real-body basis of dream imagery. This offers a novel perspective on the formation of dream imagery and suggests new lines of research. (shrink)

There exist two widely used notions concerning the structure of phenomenal color space. The first is the notion of unique/binary hue structure, which maintains that there are four unique hues from which all other hues are composed. The second notion is the similarity structure of hues, which describes the interrelations between the hues and hence does not divide hues into two types as the first notion does. Philosophers have considered the existence of the unique/binary hue structure to be empirically and (...) phenomenally well-grounded, and the structure has been considered to be primary because this can account for the similarity structure. Consequently, the unique/binary hue structure has played a central role in color philosophy. This calls for the assessment of the justification for its existence carried out in this paper. It is concluded that, despite the prevalent view among philosophers, none of their reasons for endorsing the existence of the unique/binary hue structure are justified. Since the notion of the unique/binary hue structure appears intuitively plausible for many, however, a sketch explaining this intuition is outlined at the end. (shrink)

Many who take a dismissive attitude towards metaphysics trace their view back to Carnap’s ‘Empiricism, Semantics and Ontology’. But the reason Carnap takes a dismissive attitude to metaphysics is a matter of controversy. I will argue that no reason is given in ‘Empiricism, Semantics and Ontology’, and this is because his reason for rejecting metaphysical debates was given in ‘Pseudo-Problems in Philosophy’. The argument there assumes verificationism, but I will argue that his argument survives the rejection of verificationism. The root (...) of his argument is the claim that metaphysical statements cannot be justified; the point is epistemic, not semantic. I will argue that this remains a powerful challenge to metaphysics that has yet to be adequately answered. (shrink)

Philosophers of science debate the proper role of non-epistemic value judgements in scientific reasoning. Many modern authors oppose the value free ideal, claiming that we should not even try to get scientists to eliminate all such non-epistemic value judgements from their reasoning. W. E. B. Du Bois, on the other hand, has a defence of the value free ideal in science that is rooted in a conception of the proper place of science in a democracy. In particular, Du Bois argues (...) that the value free ideal must be upheld in order to, first, retain public trust in science and, second, ensure that those best placed to make use of scientifically acquired information are able to do so. This latter argument turns out to relate Du Bois’ position on the value free ideal in science to his defence of epistemic democracy. In this essay I elaborate, motivate, and relate to the modern debate, Du Bois’ under-appreciated defence of the value free ideal. (shrink)

Executive functioning has been said to bear on a range of traditional philosophical topics, such as consciousness, thought, and action. Surprisingly, philosophers have not much engaged with the scientific literature on executive functioning. This lack of engagement may be due to several influential criticisms of that literature by Daniel Dennett, Alan Allport, and others. In this paper I argue that more recent research on executive functioning shows that these criticisms are no longer valid. The paper clears the way to a (...) more fruitful philosophical engagement with findings on the central executive system. (shrink)

In this paper, I will present and defend an argument from the conditional character of inferential justification against the version of epistemic infinitism Klein advances. More specifically, after proposing a distinction between propositional and doxastic infinitism, which is based on a standard distinction between propositional and doxastic justification, I will describe in considerable detail the argument from conditionality, which is mainly an argument against propositional infinitism, and clarify some of its main underlying assumptions. There are various responses to be found (...) in Klein’s works to this argument, and my aim is to show that none of those responses can be plausibly held without infinitism losing its title to being a genuine non-skeptical alternative. (shrink)

David Lewis objected to theories that posit necessary connections between distinct entities and to theories that involve a magical grasping of their primitives. In On the Plurality of Worlds, Lewis objected to nondescript ersatzism on these grounds. The literature contains several reconstructions of Lewis’ critique of nondescript ersatzism but none of these interpretations adequately address his main argument because they fail to see that Lewis’ critique is based on broader methodological considerations. I argue that a closer look at his methodology (...) reveals the broader objection he presented against nondescript ersatzism. This objection, I further argue, remains a challenge for the ersatzer who posits structure-less entities as possible worlds. (shrink)

This paper examines critically the reconstruction of the ‘Sherlock Holmes sense of deduction’ proposed jointly by M.B. Hintikka and J. Hintikka in the 1980s, and its successor, the interrogative model of inquiry developed by J. Hintikka and his collaborators in the 1990s. The Hintikkas’ model explicitly used game theory in order to formalize a naturalistic approach to inquiry, but the imi abandoned both the game-theoretic formalism, and the naturalistic approach. It is argued that the latter better supports the claim that (...) the imi provides a ‘logic of discovery’, and safeguards its empirical adequacy. Technical changes necessary to this interpretation are presented, and examples are discussed, both formal and informal, that are better analyzed when these changes are in place. The informal examples are borrowed from Conan Doyle’s The Case of Silver Blaze, a favorite of M.B. and J. Hintikka. (shrink)

Though it is often claimed that some general terms are rigid designators, it has turned out to be difficult to give a satisfying definition that avoids making all general terms rigid, and even if a non-rigid reading is available, makes that non-rigid reading matter. Several authors have attempted to develop examples that meet the trivialization challenge, with Martí and Martínez-Fernández providing what is, perhaps, the most convincing strategy. I show that the type of example Martí and Martínez-Fernández offer nevertheless fails (...) to meet the trivialization challenge and, accordingly, that we should still have serious doubts about whether continuing the search for a non-trivial definition of general term rigidity would be fruitful. (shrink)

Critical reflection on the available neuropsychological evidence suggests that the roles of emotion and reason in moral judgment may not be distinct. This casts significant doubt on our current understanding of moral judgment, and therefore also on all philosophical theories based on that understanding. Most notably, it raises doubts about both sentimentalism and rationalism, which historically have often been treated as exclusive and exhaustive theories regarding the nature of moral concepts. As an alternative, I endorse pluralism with regard to the (...) emotional and rational nature of moral concepts. (shrink)

Rationality requires that our mental attitudes exhibit specific patterns of coherence. Do we have reason to comply? 'Prichardian Quietists' regard this question as fundamentally confused: the only reasons to comply with rational requirements are the ones given by the requirements themselves. In this paper, I argue that PQ fails. I proceed by granting that Prichard's own position, from which PQ draws inspiration, is defensible, while identifying three serious problems with the parallel position about rationality. First, as I argue, PQ is (...) not plausibly combined with either the narrow-scope or the wide-scope formulations of rational requirements. Second, PQ implies that the reasons to comply with rational requirements are reasons of the wrong kind. And finally, PQ lacks a crucial component of its explanation, viz. a plausible theory of what constitutes being rationally required to V. (shrink)

Some explanations appeal to facts about the causal structure of a system in order to shed light on a particular phenomenon; these are explanations which do more than cite the causes X and Y of some state-of-affairs Z, but rather appeal to “macro-level” causal features—for example the fact that A causes B as well as C, or perhaps that D is a strong inhibitor of E—in order to explain Z. Appeals to these kinds of “macro-level” causal features appear in a (...) wide variety of social scientific and biological research; statements about features such as “patriarchy,” “healthcare infrastructure,” and “functioning DNA repair mechanism,” for instance, can be understood as claims about what would be different in a system with a different causal structure. I suggest interpreting counterfactual questions involving structural features as questions about alternative parameter settings of causal models, and propose an extension of the usual interventionist framework for causal explanation which enables scientists to explore the consequences of interventions on “macro-level” structure. (shrink)

The ante rem structuralist holds that places in ante rem structures are objects with determinate identity conditions, but he cannot justify this view by providing places with criteria of identity. The latest response to this problem holds that no criteria of identity are required because mathematical practice presupposes a primitive identity relation. This paper criticizes this appeal to mathematical practice. Ante rem structuralism interprets mathematics within the theory of universals, holding that mathematical objects are places in universals. The identity problem (...) should be read as challenging this claim about universals. However, what mathematical practice presupposes is only relevant to what is true according to the theory of universals, if one takes it for granted such a theory offers the best interpretation of mathematics. In the current context, taking this for granted begs the question. Therefore, the appeal to mathematical practice in response to the identity problem is illegitimate. (shrink)

In the scholarship on Wittgenstein’s later philosophy of mathematics, the dominant interpretation is a theoretical one that ascribes to Wittgenstein some type of ‘ism’ such as radical verificationism or anti-realism. Essentially, he is supposed to provide a positive account of our mathematical practice based on some basic assertions. However, I claim that he should not be read in terms of any ‘ism’ but instead should be read as examining philosophical pictures in the sense of unclear conceptions. The contrast here is (...) that basic assertions that frame philosophical ‘isms’ are propositional such that they are subject to normal argumentative evaluation, while pictures in Wittgenstein’s sense are non-propositional—they lack a clear truth condition. They, therefore, need clarification rather than argumentation. In this paper, I provide a detailed analysis of Wittgenstein’s treatment of philosophical pictures with special focus on his argument on contradiction. I begin by explaining the problem with this trend of theoretical interpretation, taking Steve Gerrard’s otherwise excellent interpretation as a representative example and pointing out why it is problematic. Next, I will argue that those problems do not arise if we take Wittgenstein’s task as the clarification of philosophical pictures. I do this, first, by explaining Wittgenstein’s method using his argument concerning the Augustinian Picture in Philosophical Investigations and then pointing out that the same method can be identified in the crucial arguments in his philosophy of mathematics. Finally, in order to connect my interpretation with the current scholarship, I will explain the relation of my interpretation with those of New Wittgensteinian scholars. (shrink)

According to Fischer and Ravizza, an agent has guidance control over some action A, whenever A is issued from one of their own moderately reasons-responsive mechanisms. This involves two elements: the process P leading to their action being suitably responsive to reasons-; and their taking an attitude towards processes of kind P such that they see themselves as the agents of the behaviour those processes issue. For the purposes of this paper, I assume that guidance control amounts to actually guiding (...) some action. I present, and defend, a counterexample in which an agent intentionally acts via a suitably reasons-responsive process which they have taken responsibility for and yet, intuitively, does not actually guide their action. On this basis, I argue that taking responsibility for a moderately reasons-responsive mechanism is not sufficient for having guidance control. (shrink)

The argument from convention contends that the regular use of definite descriptions as referential devices strongly implies that a referential semantic convention underlies such usage. On the presumption that definite descriptions also participate in a quantificational semantic convention, the argument from convention has served as an argument for the thesis that the English definite article is ambiguous. Here, I revisit this relatively new argument. First, I address two recurring criticisms of the argument from convention: its alleged tendency to overgenerate and (...) its apparent evidential inadequacy. These criticisms are found wanting. Second, following Zacharska, I argue that while the argument from convention does alter the landscape of logical possibilities insofar as it provides good grounds for treating Donnellan’s referential–attributive distinction as having truth-conditional consequences, the argument from convention nonetheless fails to demonstrate that ‘the’ requires two lexical entries. (shrink)

Interventionism is a theory of causal explanation developed by Woodward and Hitchcock. I defend an interventionist perspective on the causal explanations offered within scientific psychology. The basic idea is that psychology causally explains mental and behavioral outcomes by specifying how those outcomes would have been different had an intervention altered various factors, including relevant psychological states. I elaborate this viewpoint with examples drawn from cognitive science practice, especially Bayesian perceptual psychology. I favorably compare my interventionist approach with well-known nomological and (...) mechanistic theories of psychological explanation. (shrink)

In this paper I articulate a view of doxastic control that helps defend the legitimacy of our practice of blaming people for their beliefs. I distinguish between three types of doxastic control: intention-based, reason-based, and influence-based. First I argue that, although we lack direct intention-based control over our beliefs, such control is not necessary for legitimate doxastic blame. Second, I suggest that we distinguish two types of reason-responsiveness: sensitivity to reasons and appreciation of reasons. I argue that while both capacities (...) are necessary for satisfying the control condition, neither is sufficient. Finally, I defend an influence-based view of doxastic control according to which we have the capacity to execute intentions to engage in reflection that causally influences our beliefs in positive epistemic ways. This capacity is both necessary and sufficient for satisfying the control condition for legitimate doxastic blame. I end by defending the view from two objections: that reflection is not necessary for meeting the control condition, and that it is not sufficient. (shrink)

According to radical versions of embodied cognition, human cognition and agency should be explained without the ascription of representational mental states. According to a standard reply, accounts of embodied cognition can explain only instances of cognition and agency that are not “representation-hungry”. Two main types of such representation-hungry phenomena have been discussed: cognition about “the absent” and about “the abstract”. Proponents of representationalism have maintained that a satisfactory account of such phenomena requires the ascription of mental representations. Opponents have denied (...) this. I will argue that there is another important representation-hungry phenomenon that has been overlooked in this debate: temporally extended planning agency. In particular, I will argue that it is very difficult to see how planning agency can be explained without the ascription of mental representations, even if we grant, for the sake of argument, that cognition about the absent and abstract can. We will see that this is a serious challenge for the radical as well as the more modest anti-representationalist versions of embodied cognition, and we will see that modest anti-representationalism is an unstable position. (shrink)

In this paper we will demonstrate that a computational system can meet the criteria for autonomy laid down by classical enactivism. The two criteria that we will focus on are operational closure and structural determinism, and we will show that both can be applied to a basic example of a physically instantiated Turing machine. We will also address the question of precariousness, and briefly suggest that a precarious Turing machine could be designed. Our aim in this paper is to challenge (...) the assumption that computational systems are necessarily heteronomous systems, to try and motivate in enactivism a more nuanced and less rigid conception of computational systems, and to demonstrate to computational theorists that they might find some interesting material within the enactivist tradition, despite its historical hostility towards computationalism. (shrink)

In his late years, Thomas Kuhn became interested in the process of scientific specialization, which does not seem to possess the destructive element that is characteristic of scientific revolutions. It therefore makes sense to investigate whether and how Kuhn’s insights about specialization are consistent with, and actually fit, his model of scientific progress through revolutions. In this paper, I argue that the transition toward a new specialty corresponds to a revolutionary change for the group of scientists involved in such a (...) transition. I will clarify the role of the scientific community in revolutionary changes and characterize the incommensurability across specialties as possessing both semantic and methodological aspects. The discussion of the discovery of the structure of DNA will serve both as an illustration of my main argument and as reply to one criticism raised against Kuhn—namely, that his model cannot capture cases of revolutionary yet non-disruptive episodes of scientific progress. Revisiting Kuhn’s ideas on specialization will shed new light on some often overlooked features of scientific change. (shrink)

We argue that one important aspect of the “cognitive neuroscience revolution” identified by Boone and Piccinini :1509–1534. doi: 10.1007/s11229-015-0783-4, 2015) is a dramatic shift away from thinking of cognitive representations as arbitrary symbols towards thinking of them as icons that replicate structural characteristics of their targets. We argue that this shift has been driven both “from below” and “from above”—that is, from a greater appreciation of what mechanistic explanation of information-processing systems involves, and from a greater appreciation of the problems (...) solved by bio-cognitive systems, chiefly regulation and prediction. We illustrate these arguments by reference to examples from cognitive neuroscience, principally representational similarity analysis and the emergence of dynamical models as a central postulate in neurocognitive research. (shrink)

This paper maps the landscape for a range of views concerning the metaphysics of natural kinds. I consider a range of increasingly ontologically committed views concerning natural kinds and the possible arguments for them. I then ask how these relate to natural kind essentialism, arguing that essentialism requires commitment to kinds as entities. I conclude by examining the homeostatic property cluster view of kinds in the light of the general understanding of kinds developed.

The aim of this paper is to address, from a fresh perspective, the question of whether Newtonian mechanics can legitimately be regarded as a limiting case of the special theory of relativity, or whether the two theories should be deemed so radically different as to be incommensurable in the sense of Feyerabend and Kuhn. Firstly, it is argued that focusing on the concept of mass and its transformation across the two varieties of mechanics is bound to leave the issue unsettled. (...) On the one hand, the idea of a speed-dependent ‘relativistic mass’, which has been invoked in support of incommensurability claims, results from a particular, often innocuous but unnecessary and inappropriate reading of certain basic formulae. On the other hand, the existence of an invariant rest mass in STR does not warrant its identification with the Newtonian mass, be it in a suitable limit. This invariant notwithstanding, those who follow Feyerabend and Kuhn can still uphold their views with regard to the two theories. It is shown, however, that the two mechanics embody relativistic frameworks that are direct consequences of the same set of assumptions. As a result, if Newton’s mechanics cannot simply be regarded as a limiting case of STR, the possibility of ‘recovering’ from the latter some elements of the former can be traced to a common source, belying claims of logical disconnection between the two theories. (shrink)

In this paper I claim that as bitter as the eternalist/presentist rivalry is, as far as both camps are concerned, a third position—which I defend—is more disturbing. The reason is that what eternalists and presentists agree on is more fundamental than what they disagree about. They agree that time carves, to use Orilia’s term, “ontological inventories.” This in a way answers the “fundamental question”—what is time? They disagree about the contents of the inventories, but that, I suggest, is a secondary (...) issue. Thus, an argument against what they agree about would be more detrimental to their joint project—analyzing tense in ontological terms—than the internal disagreement they are engaged in. I develop this thesis by responding to Orilia’s paper “Two Metaphysical Perspectives on the Duration of the Present”. I criticize the specialized use Orilia makes of the notion of an “ontological inventory” in the context of the metaphysics of time, but also Quine’s approach to ontology, on which Orilia’s account relies. The gist of my criticism is that it is question begging to rely on the notion of an “ontological inventory” for giving content to the presentism/eternalism debate, and for arguing that there can’t be an alternative. (shrink)

Teleological accounts of sensory normativity treat normal functioning for a species as a standard: sensory error involves departure from normal functioning for the species, i.e. sensory malfunction. Straightforward reflection on sensory trade-offs reveals that normal functioning for a species can exhibit failures of accuracy. Acknowledging these failures of accuracy is central to understanding the adaptations of a species. To make room for these errors we have to go beyond the teleological framework and invoke the notion of an ideal observer from (...) vision science. The notion of an ideal observer also sheds light on the important distinction between sensory malfunction and sensory limitation. (shrink)

The semantics for counterfactuals due to David Lewis has been challenged by appealing to miracles. Miracles may skew a given similarity order in favour of those possible worlds which exhibit them. Lewis responded with a system of priorities that mitigates the significance of miracles when constructing similarity relations. We propose a prioritised ceteris paribus analysis of counterfactuals inspired by Lewis’ system of priorities. By analysing the couterfactuals with a ceteris paribus clause one forces out, in a natural manner, those possible (...) worlds which do not satisfy the requirements of the clause, thus excluding miracles. If no world can satisfy the ceteris paribus clause in its entirety, then prioritisation is triggered to select worlds that maximise agreement on those things which are favoured most. (shrink)

This paper offers a probabilistic treatment of the conditions for argument cogency as endorsed in informal logic: acceptability, relevance, and sufficiency. Treating a natural language argument as a reason-claim-complex, our analysis identifies content features of defeasible argument on which the RSA conditions depend, namely: change in the commitment to the reason, the reason’s sensitivity and selectivity to the claim, one’s prior commitment to the claim, and the contextually determined thresholds of acceptability for reasons and for claims. Results contrast with, and (...) may indeed serve to correct, the informal understanding and applications of the RSA criteria concerning their conceptual dependence, their function as update-thresholds, and their status as obligatory rather than permissive norms, but also show how these formal and informal normative approachs can in fact align. (shrink)

This paper offers a probabilistic treatment of the conditions for argument cogency as endorsed in informal logic: acceptability, relevance, and sufficiency. Treating a natural language argument as a reason-claim-complex, our analysis identifies content features of defeasible argument on which the RSA conditions depend, namely: change in the commitment to the reason, the reason’s sensitivity and selectivity to the claim, one’s prior commitment to the claim, and the contextually determined thresholds of acceptability for reasons and for claims. Results contrast with, and (...) may indeed serve to correct, the informal understanding and applications of the RSA criteria concerning their conceptual dependence, their function as update-thresholds, and their status as obligatory rather than permissive norms, but also show how these formal and informal normative approachs can in fact align. (shrink)

The increasing application of network models to interpret biological systems raises a number of important methodological and epistemological questions. What novel insights can network analysis provide in biology? Are network approaches an extension of or in conflict with mechanistic research strategies? When and how can network and mechanistic approaches interact in productive ways? In this paper we address these questions by focusing on how biological networks are represented and analyzed in a diverse class of case studies. Our examples span from (...) the investigation of organizational properties of biological networks using tools from graph theory to the application of dynamical systems theory to understand the behavior of complex biological systems. We show how network approaches support and extend traditional mechanistic strategies but also offer novel strategies for dealing with biological complexity. (shrink)

The paper discusses Husserl’s notion of definiteness as presented in his Göttingen Mathematical Society Double Lecture of 1901 as a defense of two, in many cases incompatible, ideals, namely full characterizability of the domain, i.e., categoricity, and its syntactic completeness. These two ideals are manifest already in Husserl’s discussion of pure logic in the Prolegomena: The full characterizability is related to Husserl’s attempt to capture the interconnection of things, whereas syntactic completeness relates to the interconnection of truths. In the Prolegomena (...) Husserl argues that an ideally complete theory gives an independent norm for objectivity for logic and experiential sciences, hence the notion is central to his argument against psychologism. In the Double Lecture the former is captured by non-extendibility, that is, categoricity of the domain, from which, so Husserl assumes, syntactic completeness is thought to follow. In the so-called ‘mathematical manifolds’ the expressions of the theory are equations that are reducible to equations between elements of the theory. With such an equational reduction structure individual elements of the domain are given criteria of identity and hence they are fully determined. (shrink)

In this paper I offer a unified causal account of natural kinds. Using as a starting point the widely held view that natural kind terms or predicates are projectible, I argue that the ontological bases of their projectibility are the causal properties and relations associated with the natural kinds themselves. Natural kinds are not just concatenations of properties but ordered hierarchies of properties, whose instances are related to one another as causes and effects in recurrent causal processes. The resulting account (...) of natural kinds as clusters of core causal properties that give rise to clusters of derivative properties enables us to distinguish genuine natural kinds from non-natural kinds. For instance, it enables us to say why some of the purely conventional categories derived from the social domain do not correspond to natural kinds, though other social categories may. (shrink)

According to intentionalism, a demonstrative d refers to an object o only if the speaker intends d to refer to o. Intentionalism is a popular view in metasemantics, but Gauker has recently argued that it is circular. We defend intentionalism against this objection, by showing that Gauker’s argument rests on a misconstrual of the aim of metasemantics. We then introduce two related, but distinct circularity objections: the worry that intentionalism is uninformative, and the problem of intentional bootstrapping, according to which (...) it is impossible to have referential intentions. We also show how intentionalists could respond to these new objections. (shrink)

We need to distinguish two sorts of natural kinds, scientific and common NKs, because the notion of NK, which has to satisfy demands at three different levels—ontological, semantic and epistemological—, is subject to two incompatible sets of constraints. In order to prove this, I focus on the much-discussed case of jade. In the first part of the paper, I show that the current accounts are unsatisfactory because they are inconsistent. In the process, I explain why LaPorte’s analysis of “jade” as (...) a vernacular NK-term with an open-texture meaning does not offer a way out. Using a reductio ad absurdum argument, I conclude that according to the main tenets of NK-term theories, today’s “jade” has to be an NK-term, and jade thereby an NK. In the second part of the paper, I argue for this conclusion in a positive manner. First, I present a series of thought experiments demonstrating that today’s “jade” has the specific features of an NK-term. Then, I show that the kind that we presently call “jade” exhibits the typical ontological and epistemological features of an NK. More generally, I expound on why common NKs are more than mere classes, and why categories such as “jade” are useful in many inferences and explanations. (shrink)

When we ask what natural kinds are, there are two different things we might have in mind. The first, which I’ll call the taxonomy question, is what distinguishes a category which is a natural kind from an arbitrary class. The second, which I’ll call the ontology question, is what manner of stuff there is that realizes the category. Many philosophers have systematically conflated the two questions. The confusion is exhibited both by essentialists and by philosophers who pose their accounts in (...) terms of similarity. It also leads to misreading philosophers who do make the distinction. Distinguishing the questions allows for a more subtle understanding of both natural kinds and their underlying metaphysics. (shrink)

Some philosophers have claimed that kinds can be construed as mereologically complex structural properties. This essay examines several strategies aimed at construing a certain class of natural kinds, namely isomeric chemical kinds, in accordance with this view. In particular, the essay examines views which posit structural proper parts in addition to micro-constitutive parts to individuate isomeric chemical kinds. It then goes on to argue that the phenomenon of chirality in stereochemistry gives the proponent of kinds-as-complex-properties evidence for positing the existence (...) of causal-cum-dispositional individuating proper parts, in addition to structural parts, for chemical enantiomeric kinds. (shrink)

In this paper, I present and defend a novel account of doubt. In Part 1, I make some preliminary observations about the nature of doubt. In Part 2, I introduce a new puzzle about the relationship between three psychological states: doubt, belief, and confidence. I present this puzzle because my account of doubt emerges as a possible solution to it. Lastly, in Part 3, I elaborate on and defend my account of doubt. Roughly, one has doubt if and only if (...) one believes one might be wrong; I argue that this is superior to the account that says that one has doubt if and only if one has less than the highest degree of confidence. (shrink)

The etiology of a perceptual belief can seemingly affect its epistemic status. There are cases in which perceptual beliefs seem to be unjustified because the perceptual experiences on which they are based are caused, in part, by wishful thinking, or irrational prior beliefs. It has been argued that this is problematic for many internalist views in the epistemology of perception, especially those which postulate immediate perceptual justification. Such views are unable to account for the impact of an experience’s etiology on (...) its justificational status, McGrath, Siegel, and Vahid ). Our understanding of what we have been told can also be affected by, for example, wishful thinking or irrational background beliefs. I argue that testimonial beliefs based on such states of understanding can thus be rendered unjustified. This is problematic not only for internalist immediate justification views of testimony, but also for some externalist views, such as the form of proper functionalism endorsed by Burge, and Graham. The testimonial version of the argument from etiology, unlike the perceptual variant, does not rest on the controversial hypothesis that perception is cognitively penetrable. Furthermore, there is a stronger case for the claim that testimonial justification can be undermined by etiological effects since, I argue, testimonial beliefs can be based on the background mental states which affect our understanding of what is said, and our states of understanding are rationally assessable. (shrink)

Bayesian confirmation theory is rife with confirmation measures. Many of them differ from each other in important respects. It turns out, though, that all the standard confirmation measures in the literature run counter to the so-called “Reverse Matthew Effect” (“RME” for short). Suppose, to illustrate, that H1 and H2 are equally successful in predicting E in that p(E | H1)/p(E) = p(E | H2)/p(E) > 1. Suppose, further, that initially H1 is less probable than H2 in that p(H1) < p(H2). (...) Then by RME it follows that the degree to which E confirms H1 is greater than the degree to which it confirms H2. But by all the standard confirmation measures in the literature, in contrast, it follows that the degree to which E confirms H1 is less than or equal to the degree to which it confirms H2. It might seem, then, that RME should be rejected as implausible. Festa (2012), however, argues that there are scientific contexts in which RME holds. If Festa’s argument is sound, it follows that there are scientific contexts in which none of the standard confirmation measures in the literature is adequate. Festa’s argument is thus interesting, important, and deserving of careful examination. I consider five distinct respects in which E can be related to H, use them to construct five distinct ways of understanding confirmation measures, which I call “Increase in Probability”, “Partial Dependence”, “Partial Entailment”, “Partial Discrimination”, and “Popper Corroboration”, and argue that each such way runs counter to RME. The result is that it is not at all clear that there is a place in Bayesian confirmation theory for RME. (shrink)

The world contains many different types of ecosystems. This is something of a commonplace in biology and conservation science. But there has been little attention to the question of whether such ecosystem types enjoy a degree of objectivity—whether they might be natural kinds. I argue that traditional accounts of natural kinds that emphasize nomic or causal–mechanistic dimensions of “kindhood” are ill-equipped to accommodate presumptive ecosystemic kinds. In particular, unlike many other kinds, ecosystemic kinds are “anchored” to the contingent character of (...) species and higher taxa and their abiotic environments. Drawing on Slater :375–411, 2015a), I show how we can nevertheless make room for such contingent anchoring in an account of natural kinds of ecosystems kinds. (shrink)

Alethic pluralism holds that there are many truth properties. The view has been challenged to make sense of the notion of logical validity, understood as necessary truth preservation, when inferences involving different areas of discourse are concerned. I argue that the solution proposed by Edwards to solve the analogous problem of mixed compounds can straightforwardly be adapted to give alethic pluralists also a viable account of validity.

Beliefs have what I will call ‘propositional content’. A belief is always a belief that so-and-so: a belief that grass is green, or a belief that snow is white, or whatever. Other things have propositional content too, such as sentences, judgments and assertions. The Standard View amongst philosophers is that what it is to have a propositional content is to stand in an appropriate relation to a proposition. Moreover, on this view, propositions are objects, i.e. the kind of thing you (...) can refer to with singular terms. For example, on the Standard View, we should parse the sentence ‘Simon believes that Sharon is funny’ as: [Simon] believes [that Sharon is funny]; ‘Simon’ is a term referring to a thinking subject, ‘that Sharon is funny’ is a term referring to a proposition, and ‘x believes y’ is a dyadic predicate expressing the believing relation. In this paper, I argue against the Standard View. This is how I think we should parse ‘Simon believes that Sharon is funny’: [Simon] believes that [Sharon is funny]; here we have a singular term, ‘Simon’, a sentence ‘Sharon is funny’, and a ‘prenective’ joining them together, ‘x believes that p’. On this Prenective View, we do not get at the propositional content of someone’s belief by referring to a reified proposition with a singular term; we simply use the sentence ‘Sharon is funny’ to express that content for ourselves. I argue for the Prenective View in large part by showing that an initially attractive version of the Standard View is actually vulnerable to the same objection that Wittgenstein used against Russell’s multiple-relation theory of judgment. (shrink)

David Lewis has formulated a well-known challenge to his Best System account of lawhood: the content of any system whatever can be formulated very simply if one allows for perverse choices of primitive vocabulary. We show that the challenge is not that dangerous, and that to account for it one need not invoke natural properties or relativized versions of the Best System account. This way, we help to move towards an even better Best System account. We discuss extensions of our (...) strategy to the discussions about the indexicality of the notion of laws of nature, and to another trivialization argument. (shrink)

The peculiar case of Lehrer’s lawyer purports to describe a scenario in which a subject has a justified belief, indeed knowledge, despite the fact that their belief is not causally or counterfactually sustained by any good reasons for it. The case has proven controversial. While some agree with Lehrer’s assessment of the case, others disagree, leading to a schism among accounts of the basing relation. In this paper I aim to reconcile these camps and put simple causal and counterfactual accounts (...) of the basing relation back on the table, by arguing that Lehrer’s case is probably metaphysically impossible, but even if it isn’t, it is ambiguous between a psychologically implausible and a psychologically plausible reading, and this can account for the diverging intuitions that it generates. (shrink)

A popular response to the Exclusion Argument for physicalism maintains that mental events depend on their physical bases in such a way that the causation of a physical effect by a mental event and its physical base needn’t generate any problematic form of causal overdetermination, even if mental events are numerically distinct from and irreducible to their physical bases. This paper presents and defends a form of dualism that implements this response by using a dispositional essentialist view of properties to (...) argue that the psychophysical laws linking mental events to their physical bases are metaphysically necessary. I show the advantages of such a position over an alternative form of dualism that merely places more “modal weight” on psychophysical laws than on physical laws. The position is then defended against the objection that it is inconsistent with dualism. Lastly, some suggestions are made as to how dualists might clarify the contribution that mental causes make to their physical effects. (shrink)

Imagine you and your friend Pierre agreed on meeting each other at a café, but he does not show up. What is the difference between a friend’s not showing up meeting? and any other person not coming? In some sense, all people who did not come show the same kind of behaviour, but most people would be willing to say that the absence of a friend who you expected to see is different in kind. In this paper, I will spell (...) out this difference by investigating laypeople’s conceptualisation of absences of actions in four experiments. In languages such as German, French, Italian, or Polish, people consider a friend’s not coming an omission. Any other person’s not coming, in contrast, is not considered an omission at all, but just a mere nothing. This use of the term omission differs from the usage in English, where ‘omission’ refers to all kinds of absences. In addition, ‘omission’ is not even an everyday term, but invented by philosophers for the sake of philosophical investigation. In other languages, ‘omission’ is part of an everyday vocabulary. Finally, I will discuss how this folk concept of omission could be made fruitful for philosophical questions. (shrink)

We offer an alternative to two influential accounts of virtue epistemology: Robust Virtue Epistemology and Anti-Luck Virtue Epistemology. We argue that while traditional RVE does offer an explanation of the distinctive value of knowledge, it is unable to effectively deal with cases of epistemic luck; and while ALVE does effectively deal with cases of epistemic luck, it lacks RVE’s resources to account for the distinctive value of knowledge. The account we provide, however, is both robustly virtue-theoretic and anti-luck, having the (...) respective benefits of both rival accounts without their respective shortcomings. We describe this view here. (shrink)

How many attitudes must be posited at the level of reductive bedrock in order to reductively explain all the rest? Motivational Humeans hold that at least two attitudes are indispensable, belief and desire. Desire-As-Belief theorists beg to differ. They hold that the belief attitude can do the all the work the desire attitude is supposed to do, because desires are in fact nothing but beliefs of a certain kind. If this is correct it has major implications both for the philosophy (...) of mind, with regards the problem of naturalizing the propositional attitudes, and for metaethics, with regards Michael Smith’s ‘moral problem’. This paper defends a version of Desire-As-Belief, and shows that it is immune to several major objections commonly levelled against such theories. (shrink)

In his new book, Brandom offers a new argument against the viability of Sellars’ scientific naturalism. Brandom attempts to show that if the Sellarsian it scientia mensura principle is understood as implying that manifest-image objects exist only if they are identical to scientific-image objects, it is undermined by the ‘Kant–Sellars’ thesis about identity which implies that manifest-image objects cannot be identical to scientific-image objects. This conclusion can be evaded by construing the relation between manifest and scientific objects as weaker than (...) that of identity, namely as a relation between manifest-image functional roles and scientific-image realizers. But Brandom again argues that even this weaker construal of the scientia mensura thesis is in conflict with another Sellarsian argument, this time against phenomenalism. It will be argued that this is not so. I will, moreover, suggest that the ‘function-realizer’ construal of the manifest-scientific image distinction is indeed tenable—especially if the process of determining the scientific-image realizers of functional roles specified in manifest-image is understood as the culmination of a self-correcting dynamic and diachronic process of conceptual change. Finally, I will argue that while Brandom is right to point out that Sellars’ adherence to the scientia mensura principle is based on a ‘unity-of-science’ view, he is wrong to think that his argument for the contrary conclusion is successful, because Brandom’s argument does not automatically tell against a weaker ‘unity-of-science’ view according to which incommensurability of explanatory levels in science is a pragmatically indispensable yet in principle dispensable feature of empirical inquiry. (shrink)

Disquotational theories of truth are often criticised for being too weak to prove interesting generalisations about truth. In this paper we will propose a certain formal theory to serve as a framework for a solution of the generalisation problem. In contrast with Horwich’s original proposal, our framework will eschew psychological notions altogether, replacing them with the epistemic notion of believability. The aim will be to explain why someone who accepts a given disquotational truth theory Th, should also accept various generalisations (...) not provable in Th. The strategy will consist of the development of an axiomatic theory of believability, one permitting us to show how to derive the believability of generalisations from basic axioms that characterise the believability predicate, together with the information that Th is a theory of truth that we accept. (shrink)

A probability function is non-conglomerable just in case there is some proposition E and partition \ of the space of possible outcomes such that the probability of E conditional on any member of \ is bounded by two values yet the unconditional probability of E is not bounded by those values. The paradox of non-conglomerability is the counterintuitive—and controversial—claim that a rational agent’s subjective probability function can be non-conglomerable. In this paper, I present a qualitative analogue of the paradox. I (...) show that, under antecedently plausible assumptions, an analogue of the paradox arises for rational comparative confidence. As I show, the qualitative paradox raises its own distinctive set of philosophical issues. (shrink)

Since the publication of Truth, Paul Horwich’s ‘Minimalism’ has become the paradigm of what goes under the label ‘the deflationary conception of truth’. Despite the many theoretical virtues of Horwich’s minimalism, it is usually contended that it cannot fully account for the normative role that truth plays in enquiry. As I see it, this concern amounts to several challenges. One such challenge—call it the axiological challenge—is about whether deflationists have the theoretical resources to explain the value of truth. Some philosophers (...) have argued that they do not. The thought is that by being valuable in the way it is, truth plays a non-trivial explanatory role with respect to core phenomena of enquiry. In order to account for this aspect of truth, the challenge goes, we need to inflate truth’s nature to an extent incompatible with core tenets of the minimalist conception. In this paper, I first provide some clarifications of what we mean exactly when we say that truth is valuable. By borrowing important distinction from the current debate in axiology, I elaborate a framework within which to conduct investigations into the value of truth. With reference to Horwich’s discussion of the issue, I then discuss the link between questions concerning the explanatory role of truth and the issue of its metaphysical inflation. I conclude by briefly exploring a few strategies on behalf of minimalists to address the axiological challenge. (shrink)

We offer a defense of one aspect of Paul Horwich’s response to the Liar paradox—more specifically, of his move to preserve classical logic. Horwich’s response requires that the full intersubstitutivity of ‘ ‘A’ is true’ and A be abandoned. It is thus open to the objection, due to Hartry Field, that it undermines the generalization function of truth. We defend Horwich’s move by isolating the grade of intersubstitutivity required by the generalization function and by providing a new reading of the (...) biconditionals of the form “ ‘A’ is true iff A.”. (shrink)

There are various ways to reach a group decision on a factual yes–no question. One way is to vote and decide what the majority votes for. This procedure receives some epistemological support from the Condorcet Jury Theorem. Alternatively, the group members may prefer to deliberate and will eventually reach a decision that everybody endorses—a consensus. While the latter procedure has the advantage that it makes everybody happy, it has the disadvantage that it is difficult to implement, especially for larger groups. (...) Besides, the resulting consensus may be far away from the truth. And so we ask: Is deliberation truth-conducive in the sense that majority voting is? To address this question, we construct a highly idealized model of a particular deliberation process, inspired by the movie Twelve Angry Men, and show that the answer is ‘yes’. Deliberation procedures can be truth-conducive just as the voting procedure is. We then explore, again on the basis of our model and using agent-based simulations, under which conditions it is better epistemically to deliberate than to vote. Our analysis shows that there are contexts in which deliberation is epistemically preferable and we will provide reasons for why this is so. (shrink)

My answer will be ‘no’. And I’ll defend it by: distinguishing a concept’s having normative import from its being functionally normative; sketching a method for telling whether or not a concept is of the latter sort; responding to the antideflationist, Dummettian argument in favor of the conclusion that truth is functionally normative; proceeding to address a less familiar route to that conclusion—one that’s consistent with deflationism about truth, but that depends on the further assumption that meaning is intrinsically normative; and (...) arguing that this further assumption is mistaken. (shrink)

In his influential book Truth, Paul Horwich deploys a philosophical method focused on linguistic usage, that is, on the function(s) the concept of truth serves in actual discourse. In doing so Horwich eschews abstract metaphysics, arguing that metaphysical or ontological conceptions of truth rest on basic misconceptions. From this description, one might reasonably expect Horwich's book to have drawn inspiration from, or even embodied philosophical pragmatism of some kind. Unfortunately Horwich relies upon Russell's tired caricature of pragmatism about truth (''p' (...) is true if and only if it is useful to believe p' (Ibid., p. 34, p. 47)), and as a result underestimates the challenge it poses to Minimalism. This paper develops a pragmatist critique of minimalism that focuses on the seemingly central, plausibly constitutive role played by the concept of truth in the speech-act of assertion. The critique suggests that Horwich's Minimalism does not and cannot accomplish its stated goal of explaining all of the facts involving truth. Indeed, the kind of thorough-going deflationism sought by Horwich and others (including pragmatist sympathizer Bob Brandom) is incompatible with an adequate account of assertion, and perhaps other concepts (like belief, judgement and inquiry) as well. (shrink)

Paul Horwich is aware of the fact that his theory as stated in his works is directly applicable only to a language in which a word, understood as a syntactic type, is connected with exactly one literal meaning. Yet he claims that the theory is expandable to include homonymy and indexicality and thus may be considered as applicable to natural language. My concern in this paper is with yet another kind of ambiguity—systematic polysemy—that assigns multiple meanings to one linguistic type. (...) I want to combine the characteristics of systematic polysemy with the Kaplanian insight that meanings of expressions may be defined by semantic rules which assign content in context and to ask the question if minimalism about truth and meaning is compatible with such rule-based systematic polysemy. I will first explain why the expressions that exhibit rule-based systematic polysemy are difficult to combine with a truth theory that is based on a use theory of meaning before proceeding to argue that indexicals and proper names are such expressions. (shrink)

Humean accounts of natural lawhood have often been criticized as unable to account for the laws’ characteristic explanatory power in science. Loewer has replied that these criticisms fail to distinguish grounding explanations from scientific explanations. Lange has replied by arguing that grounding explanations and scientific explanations are linked by a transitivity principle, which can be used to argue that Humean accounts of natural law violate the prohibition on self-explanation. Lange’s argument has been sharply criticized by Hicks and van Elswyk, Marshall, (...) and Miller. This paper shows how Lange’s argument can withstand these criticisms once the transitivity principle and the prohibition on self-explanation are properly refined. The transitivity principle should be refined to accommodate contrasts in the explanans and explanandum. The prohibition on self-explanation should be refined so that it precludes a given fact p from helping to explain why some other fact q helps to explain why p. In this way, the transitivity principle avoids having counterintuitive consequences in cases involving macrostates having multiple possible microrealizations. The transitivity principle is perfectly compatible with the irreducibility of macroexplanations to microexplanations and with the diversity of the relations that can underwrite scientific explanations. (shrink)

As Justin Biddle and I have argued, climate skepticism can be epistemically problematic when it displays a systematic intolerance of producer risks at the expense of public risks : 261–278, 2015). In this paper, I will provide currently available empirical evidence that supports our account, and I discuss the normative consequences of climate skepticism by drawing upon Philip Kitcher’s “Millian argument against the freedom of inquiry.” Finally, I argue that even though concerns regarding inappropriate disqualification of dissent are reasonable, a (...) form of “targeting” dissent—namely revealing manufactured dissent—is required in order to identify epistemically detrimental dissent and, thus, to protect scientific and public discourse. (shrink)

Semantic paradoxes like the liar are notorious challenges to truth theories. A paradox can be phrased with minimal resources and minimal assumptions. It is not surprising, then, that the liar is also a challenge to minimalism about truth. Horwich (1990) deals swiftly with the paradox, after discriminating between other strategies for avoiding it without compromising minimalism. He dismisses the denial of classical logic, the denial that the concept of truth can coherently be applied to propositions, and the denial that the (...) liar sentence expresses a proposition, but he endorses the denial that the liar is an acceptable instance of the equivalence schema (E). This paper has two main parts. It first shows that Horwich’s preferred denial is also problematic. As Simmons (1999), Beall and Armour-Garb (2003), and Asay (2015) argued, the solution is ad hoc, faces a possible loss of expressibility, and is ultimately unstable. Finally, the paper explores a different combination of possibilities for minimalism: treating the truth-predicate as context-dependent, rejecting the notion that the liar expresses a proposition, and reinterpreting negation in some contexts as metalinguistic denial. The paper argues that these are preferable options, but signposts possible dangers ahead. (shrink)

It is commonly assumed that causation is transitive and in this paper I aim to reconcile this widely-held assumption with apparent evidence to the contrary. I will discuss a familiar approach to certain well-known counterexamples, before introducing a more resistant sort of case of my own. I will then offer a novel solution, based on Yablo’s proportionality principle, that succeeds in even these more resistant cases. There is a catch, however. Either proportionality is a constraint on which causal claims are (...) true, and the solution works, or it is not and causation is not transitive after all. I will argue that the first horn has unacceptable consequences and should be rejected, but that the second horn is less costly than it might initially appear. (shrink)

In Poggiolesi we have introduced a rigorous definition of the notion of complete and immediate formal grounding; in the present paper our aim is to construct a logic for the notion of complete and immediate formal grounding based on that definition. Our logic will have the form of a calculus of natural deduction, will be proved to be sound and complete and will allow us to have fine-grained grounding principles.

In this paper, I raise some interconnected concerns for Paul Horwich’s minimal theory of truth, framed by these three questions: How should the minimal theory be formulated? How does the minimal theory address the liar paradox? What is the explanatory role of the concept of truth? I conclude that we cannot be linguistic or conceptual deflationists about truth.

To be committed to the truth of a proposition is to constrain one’s options in a certain way: one may not reason as if it is false, and one is obligated to reason as if it is true. Though one is often committed to the truth of the propositions that one believes, the states of belief and commitment are distinct. For historical reasons, however, they are rarely distinguished. Distinguishing between the two states allows for a defense of epistemic deontology against (...) the charge that beliefs are not under the voluntary control of believers, and so cannot be subject to deontic evaluation. It also allows for the resolution of some disputes between naturalists and non-naturalists in epistemology, and permits us to account for obvious facts about the connection between belief and truth in a theoretically parsimonious way. (shrink)

The theme of this special issue is minimalism about truth, a conception which has attracted extensive support since the landmark publication of Paul Horwich's Truth (1990). Many well-esteemed philosophers have challenged Horwich's alethic minimalism, an especially austere version of deflationary truth theory. In part, this is at least because his brand of minimalism about truth also intersects with several different literatures: paradox, implicit definition, bivalence, normativity, propositional attitudes, properties, explanatory power, meaning and use, and so forth. Deflationist sympathizers have introduced (...) a few developments and emendations, while critics and other interlocutors have generated objections that have required further responses. Some of these works appeared in the first few years following the publication of the first edition of Truth. But others have appeared only in the last five or ten years, indicating that interest in the minimalist conception continues to bloom and be a highly fecund source for new ideas. Some of those new ideas are collected here, in a special issue celebrating collectively the 25th anniversary of Horwich's Truth in 2015 and the 20th anniversary of the revised edition in 2018. The intent of the issue is overwhelmingly prospective rather than retrospective; however, it presents original work and fresh perspectives, including a new contribution by Paul Horwich himself, that jointly offer au currant reflections on the current status and future promise of the minimal conception. (shrink)

Minimalists about truth contend that traditional inflationary theories systematically fail to explain certain facts about truth, and that this failure licenses a ‘reversal of explanatory direction’. Once reversed, they purport that their own minimal theory adequately explains all of the facts involving truth. But minimalists’ main objection to inflationism seems to misfire, and the subsequent reversal of explanatory direction, if it can be made sense of, leaves minimalism in no better explanatory position; and even if the objection were serviceable and (...) the reversal legitimate, minimalists’ adequacy thesis is still implausible. (shrink)

Lin and Kelly :957–981, 2012) and Leitgeb :1338–1389, 2013, Philos Rev 123:131–171, 2014), offer similar solutions to the Lottery Paradox, defining acceptance rules which determine a rational agent’s beliefs in terms of broader features of her credal state than just her isolated credences in individual propositions. I express each proposal as a method for obtaining an ordering over a partition from a credence function, and then a belief set from the ordering. Although these proposals avoid the original Lottery Paradox, I (...) raise a diachronic case which illustrates that neither satisfies both Lin and Kelly’s constraint that the update on orderings track the update on credence functions, and the intuitive constraint that credence of at least 0.5 is necessary for rational belief. I conclude by suggesting that we reformulate these proposals in terms of orderings over entire algebras based on partitions rather than orderings just over the partitions themselves. Reformulating both rules in this way yields acceptance rules which avoid the Lottery Paradox while satisfying both the tracking and likeliness constraints. (shrink)

This paper concerns how rule-following behavior might evolve in the context of a variety of Skyrms–Lewis signaling game, how such rules might subsequently evolve to be used in new contexts, and how such appropriation allows for the composition of evolved rules. We will also consider how the composition of simpler rules to form more complex rules may be significantly more efficient than evolving the complex rules directly. And we will review an example of rule following by pinyon and scrub jays (...) as an illustration of the appropriation of a rule to a new context :142–150, 2013a; Barrett, Philos Sci, 2014). The proposal here is that the composition of rules might occur in a way that is precisely analogous to such simple appropriation. Finally, we will briefly consider how any finite truth-functional operation might evolve by the sequential appropriation of simpler rules. (shrink)

Cogito-like judgments, a term coined by Burge, comprise thoughts such as, I am now thinking, I [hereby] judge that Los Angeles is at the same latitude as North Africa, or I [hereby] intend to go to the opera tonight. It is widely accepted that we form cogito-like judgments in an authoritative and not merely empirical manner. We have privileged self-knowledge of the mental state that is self-ascribed in a cogito-like judgment. Thus, models of self-knowledge that aim to explain privileged self-knowledge (...) should have the resources to explain the special self-knowledge involved in cogito judgments. My objective in this paper is to examine whether a transparency model of self-knowledge can provide such an explanation: granted that cogito judgments are paradigmatic cases of privileged self-knowledge, does the transparency procedure explain why this is so? The paper advances a negative answer, arguing that the transparency procedure cannot generate the type of thought constitutive of cogito judgments. (shrink)

Mereological nihilism is the thesis that composition never occurs. Some philosophers have thought that science gives us compelling evidence against nihilism. In this article I respond to this concern. An initial challenge for nihilism stems from the fact that composition is such a ubiquitous feature of scientific theories. In response I motivate a restricted form of scientific anti-realism with respect to those components of scientific theories which make reference to composition. A second scientifically based worry for nihilism is that certain (...) specific scientific phenomena might require ineliminable quantification over composite objects. I address these concerns, and argue that there seem to be nihilist-friendly construals of the scientific phenomena in question. (shrink)

In this paper we use an experimental approach to investigate how linguistic conventions can emerge in a society without explicit agreement. As a starting point we consider the signaling game introduced by Lewis. We find that in experimental settings, small groups can quickly develop conventions of signal meaning in these games. We also investigate versions of the game where the theoretical literature indicates that meaning will be less likely to arise—when there are more than two states for actors to transfer (...) meaning about and when some states are more likely than others. In these cases, we find that actors are less likely to arrive at strategies where signals have clear conventional meaning. We conclude with a proposal for extending the use of the methodology of experimental economics in experimental philosophy. (shrink)

One diagnosis of Fitch’s paradox of knowability is that it hinges on the factivity of knowledge: that which is known is true. Yet the apparent role of factivity and non-factive analogues in related paradoxes of justified belief can be shown to depend on familiar consistency and positive introspection principles. Rejecting arguments that the paradox hangs on an implausible consistency principle, this paper argues instead that the Fitch phenomenon is generated both in epistemic logic and logics of justification by the interaction (...) of analogues of the knowability principle and positive introspection theses that are characteristic of, even if not entailed by, epistemic internalism. (shrink)

Game theory is a formal approach to behavior that focuses on the strategic aspect of situations. The game theoretic approach originates in economics but has been embraced by scholars across disciplines, including many philosophers and biologists. This approach has an important weakness: the strategic aspect of a situation, which is its defining quality in game theory, is often not its most salient quality in human cognition. Evidence from a wide range of experiments highlights this shortcoming. Previous theoretical and empirical work (...) has sought to address this weakness by considering learning across an ensemble of multiple games simultaneously. Here we extend this framework, incorporating artificial neural networks, to allow for an investigation of the interaction between the perceptual and functional similarity of the games composing the larger ensemble. Using this framework, we conduct a theoretical investigation of a population that encounters both stag hunts and prisoner’s dilemmas, two situations that are strategically different but which may or may not be perceptually similar. (shrink)

The meanings of words are not permanent but change over time. Some changes of meaning are quick, such as when a pronoun changes its reference; some are slower, as when two speakers find out that they are using the same word in different senses; and some are very slow, such as when the meaning of a word changes over historical time. A theory of semantics should account for these different time scales. In order to describe these different types of meaning (...) changes, I present an analysis of three levels of communication: instruction, coordination of common ground and coordination of meaning. My first aim is to show that these levels must be considered when discussing lexical semantics. A second aim is to use the levels to identify the communicative roles of some of the main word classes, in particular nouns, adjectives, verbs, indexicals and quantifiers. I argue that the existence of word classes can, to a large extent, be explained by the communicative needs that arise on the different levels. (shrink)

This paper deals with Husserl’s idea of pure logic as it is coined in the Logical Investigations. First, it exposes the formation of pure logic around a conception of completeness ; then, it presents intentionality as the keystone of such a structuring ; and finally, it provides a systematic reconstruction of pure logic from the semiotic standpoint of intentionality. In this way, it establishes Husserlian pure logic as a phenomenological epistemology of mathematical logic.

This paper challenges the soundness of the two-dimensional conceivability argument against the derivation of phenomenal truths from physical truths in light of a hyperintensional regimentation of the ontology of consciousness. The regimentation demonstrates how ontological dependencies between truths about consciousness and about physics cannot be witnessed by epistemic constraints, when the latter are recorded by the conceivability—i.e., the epistemic possibility—thereof. Generalizations and other aspects of the philosophical significance of the hyperintensional regimentation are further examined.

This paper challenges the soundness of the two-dimensional conceivability argument against the derivation of phenomenal truths from physical truths in light of a hyperintensional regimentation of the ontology of consciousness. The regimentation demonstrates how ontological dependencies between truths about consciousness and about physics cannot be witnessed by epistemic constraints, when the latter are recorded by the conceivability—i.e., the epistemic possibility—thereof. Generalizations and other aspects of the philosophical significance of the hyperintensional regimentation are further examined.

A lot of research has recently been done on the topic of ground, and in particular on the logic of ground. According to a broad consensus in that debate, ground is hyperintensional in the sense that even logically equivalent truths may differ with respect to what grounds them, and what they ground. This renders pressing the question of what we may take to be the ground-theoretic content of a true statement, i.e. that aspect of the statement’s overall content to which (...) ground is sensitive. I propose a novel answer to this question, namely that ground tracks how, rather than just by what, a statement is made true. I develop that answer in the form of a formal theory of ground-theoretic content and show how the resulting framework may be used to articulate plausible theories of ground, including in particular a popular account of the grounds of truth-functionally complex truths that has proved difficult to accommodate on alternative views of content. (shrink)

Research on interdisciplinary science has for the most part concentrated on the institutional obstacles that discourage or hamper interdisciplinary work, with the expectation that interdisciplinary interaction can be improved through institutional reform strategies such as through reform of peer review systems. However institutional obstacles are not the only ones that confront interdisciplinary work. The design of policy strategies would benefit from more detailed investigation into the particular cognitive constraints, including the methodological and conceptual barriers, which also confront attempts to work (...) across disciplinary boundaries. Lessons from cognitive science and anthropological studies of labs in sociology of science suggest that scientific practices may be very domain specific, where domain specificity is an essential aspect of science that enables researchers to solve complex problems in a cognitively manageable way. The limit or extent of domain specificity in scientific practice, and how it constrains interdisciplinary research, is not yet fully understood, which attests to an important role for philosophers of science in the study of interdisciplinary science. This paper draws upon two cases of interdisciplinary collaboration; those between ecologists and economists, and those between molecular biologists and systems biologists, to illustrate some of the cognitive barriers which have contributed to failures and difficulties of interactions between these fields. Each exemplify some aspect of domain specificity in scientific practice and show how such specificity may constrain interdisciplinary work. (shrink)

There are two prominent viewpoints regarding the nature of rationality and how it should be evaluated in situations of interest: the traditional axiomatic approach and the newer ecological rationality. An obstacle to comparing and evaluating these seemingly opposite approaches is that they employ different language and formalisms, ask different questions, and are at different stages of development. I adapt a formal framework known as SCOP to address this problem by providing a comprehensive common framework in which both approaches may be (...) defined and compared. The main result is that the axiomatic and ecological approaches are in far greater agreement on fundamental issues than has been appreciated; this is supported by a pair of theorems to the effect that they will make accordant rationality judgements when forced to evaluate the same situation. I conclude that ecological rationality has some subtle advantages, but that we should move past the issues currently dominating the discussion of rationality. (shrink)

The unificationist theory of causal explanation offers a theory of causation and explanation with no causal primitives. Kitcher proposed that it offered an account of explanatory asymmetry, but his proposal has been criticized for being too dependent on contingent facts and surreptitiously supposing causal realism. In addition, critics have argued that unificationism cannot account for asymmetry in a world with symmetric laws of physics and is lead to accept backwards explanation in certain epistemic situations. Unificationism has been defended from some (...) of these objections. We critique those defenses, rejecting some and developing others, as well as adding new ones. In doing so, we argue that objectors are wrong to treat explanatory asymmetry as an a priori matter and that unificationism is appropriately sensitive to the right sort of empirical facts. (shrink)

This paper is about intentional identity, the phenomenon of intentional attitudes having a common focus. I present an argument against an approach to explaining intentional identity, defended by Nathan Salmon, Terence Parsons and others, that involves positing exotic objects. For example, those who adopt this sort of view say that when two astronomers had beliefs about Vulcan, their attitudes had a common focus because there is an exotic object that both of their beliefs were about. I argue that countenancing these (...) exotic objects does not help us explain intentional identity. (shrink)

This paper aims to reassess the philosophical puzzle of the “applicability of mathematics to physical sciences” as a misunderstood disciplinary interplay. If the border isolating mathematics from the empirical world is based on appropriate criteria, how does one explain the fruitfulness of its systematic crossings in recent centuries? An analysis of the evolution of the criteria used to separate mathematics from experimental sciences will shed some light on this question. In this respect, we will highlight the historical influence of three (...) major disciplinary paradigms. According to the Aristotelian classification of the sciences, the separation of mathematics from physics is based on their respective objects of study. The Baconian system distinguishes these sciences by the type of knowledge involved in each field. Finally, the Whewellian disciplinary layout categorises these disciplines by their respective methods. In this paper, we argue that the cascading effect of such disciplinary categorisations—based successively on ontological, epistemological, and heuristic criteria—resulted in a profound redefinition of the border between mathematics and physics, with the consequence of obscuring the foundations of the interplay between these fields. Our approach intends to put forward such a mechanism as a constitutive piece of the puzzle of the applicability of mathematics. (shrink)

Generalized Quantifier Theory defines superlative quantifiers at most n and at least n as truth-conditionally equivalent to comparative quantifiers fewer than n+1 and more than n \1. It has been demonstrated, however, that this standard theory cannot account for various linguistic differences between these two types of quantifiers. In this paper I discuss how the distinction between assertibility and truth-conditions can be applied to explain this phenomenon. I draw a parallel between the assertibility of disjunctions and superlative quantifiers, and argue (...) that those assertibility conditions are essentially modal. I use epistemic logic to formalize the assertibility conditions and revisit some of the linguistic puzzles related to superlative quantification. (shrink)

As an important view in the epistemology of perception, dogmatism proposes that for any experience, if it has a distinctive kind of phenomenal character, then it thereby provides us with immediate justification for beliefs about the external world. This paper rejects dogmatism by looking into the epistemology of imagining. In particular, this paper first appeals to some empirical studies on perceptual experiences and imaginings to show that it is possible for imaginings to have the distinctive phenomenal character dogmatists have in (...) mind. Then this paper argues that some of these imaginings fail to provide us with immediate justification for beliefs about the external world at least partly due to their inappropriate etiology. Such imaginings constitute counterexamples to dogmatism. (shrink)

Despite their success in describing and predicting cognitive behavior, the plausibility of so-called ‘rational explanations’ is often contested on the grounds of computational intractability. Several cognitive scientists have argued that such intractability is an orthogonal pseudoproblem, however, since rational explanations account for the ‘why’ of cognition but are agnostic about the ‘how’. Their central premise is that humans do not actually perform the rational calculations posited by their models, but only act as if they do. Whether or not the problem (...) of intractability is solved by recourse to ‘as if’ explanations critically depends, inter alia, on the semantics of the ‘as if’ connective. We examine the five most sensible explications in the literature, and conclude that none of them circumvents the problem. As a result, rational ‘as if’ explanations must obey the minimal computational constraint of tractability. (shrink)

Recent years have seen a surge in online collaboration between experts and amateurs on scientific research. In this article, we analyse the epistemological implications of these crowdsourced projects, with a focus on Zooniverse, the world’s largest citizen science web portal. We use quantitative methods to evaluate the platform’s success in producing large volumes of observation statements and high impact scientific discoveries relative to more conventional means of data processing. Through empirical evidence, Bayesian reasoning, and conceptual analysis, we show how information (...) and communication technologies enhance the reliability, scalability, and connectivity of crowdsourced e-research, giving online citizen science projects powerful epistemic advantages over more traditional modes of scientific investigation. These results highlight the essential role played by technologically mediated social interaction in contemporary knowledge production. We conclude by calling for an explicitly sociotechnical turn in the philosophy of science that combines insights from statistics and logic to analyse the latest developments in scientific research. (shrink)

Causal decision theory is one of our most prominent theories of rational choice and the “why ain’cha rich?” argument is one of the most prominent objections to this theory. According to WAR, CDT is not an adequate theory of rational choice because it leads agents to make decisions that foreseeably leave them less well off than agents that decide in some other manner. Some philosophers take WAR to decisively undermine CDT. On the other hand, others take WAR to fail to (...) resolve the debate over CDT’s adequacy. In this paper, I will defend this second view: WAR does not resolve the debate at hand but instead leads to deadlock. Then, in the second half of this paper, I will show that this deadlock is not broken by a recent variant on WAR due to Caspar Hare and Brian Hedden. Not only does this result have implications for the debate over CDT’s adequacy but this discussion also casts light on the broader success/rationality link. (shrink)

The Brandenburger–Keisler paradox is a self-referential paradox in epistemic game theory which can be viewed as a two-person version of Russell’s Paradox. Yablo’s Paradox, according to its author, is a non-self referential paradox, which created a significant impact. This paper gives a Yabloesque, non-self-referential paradox for infinitary players within the context of epistemic game theory. The new paradox advances both the Brandenburger–Keisler and Yablo results. Additionally, the paper constructs a paraconsistent model satisfying the paradoxical statement.

We present a logic, \, for the discovery of deterministic causal regularities starting from empirical data. Our approach is inspired by Mackie’s theory of causes as INUS-conditions, and implements a more recent adjustment to Mackie’s theory according to which the left-hand side of causal regularities is required to be a minimal disjunction of minimal conjunctions. To derive such regularities from a given set of data, we make use of the adaptive logics framework. Our knowledge of deterministic causal regularities is, as (...) Mackie noted, most often gappy or elliptical. The adaptive logics framework is well-suited to explicate both the internal and the external dynamics of the discovery of such gappy regularities. After presenting \, we first discuss these forms of dynamics in more detail. Next, we consider some criticisms of the INUS-account and show how our approach avoids them, and we compare \ with the CNA algorithm that was recently proposed by Michael Baumgartner. (shrink)

This paper argues that questions have an important role to to play in logic, both semantically and proof-theoretically. Semantically, we show that by generalizing the classical notion of entailment to questions, we can capture not only the standard relation of logical consequence, which holds between pieces of information, but also the relation of logical dependency, which holds between information types. Proof-theoretically, we show that questions may be used in inferences as placeholders for arbitrary information of a given type; by manipulating (...) such placeholders, we may construct formal proofs of dependencies. Finally, we show that such proofs have a specific kind of constructive content: they do not just witness the existence of a certain dependency, but actually encode a method for transforming information of the types described by the assumptions into information of the type described by the conclusion. (shrink)

Medical explanations have often been thought on the model of biological ones and are frequently defined as mechanistic explanations of a biological dysfunction. In this paper, I argue that topological explanations, which have been described in ecology or in cognitive sciences, can also be found in medicine and I discuss the relationships between mechanistic and topological explanations in medicine, through the example of network medicine and medical genetics. Network medicine is a recent discipline that relies on the analysis of various (...) disease networks in order to find organizing principles in disease explanation. My aim is to show how topological explanations in network medicine can help solving the conceptual issues that pure mechanistic explanations of the genetics of disease are currently facing, namely the crisis of the concept of genetic disease, the progressive geneticization of diseases and the dissolution of the distinction between monogenic and polygenic diseases. However, I will also argue that topological explanations should not be considered as independent and radically different from mechanistic explanations for at least two reasons. First, in network medicine, topological explanations depend on and use mechanistic information. Second, they leave out some missing gaps in disease explanation that require, in turn, the development of new mechanistic explanations. Finally, I will insist on the specific contribution of topological explanations in medicine: they push us to develop an explanation of disease in general, instead of focusing on single explanations of individual diseases. This last point may have major consequences for biomedical research. (shrink)

This paper investigates the relationship between structural explanation and the New Mechanistic account of explanation. The aim of this paper is twofold: firstly, to argue that some phenomena in the domain of fundamental physics, although mechanically brute, are structurally explained; and secondly, by elaborating on the contrast between SE and mechanistic explanation to better clarify some features of SE. Finally, this paper will argue that, notwithstanding their apparently antithetical character, SE and ME can be reconciled within a unified account of (...) general scientific explanation. (shrink)

Three classic distinctions specify that truths can be necessary versus contingent,analytic versus synthetic, and a priori versus a posteriori. The philosopher reading this article knows very well both how useful and ordinary such distinctions are in our conceptual work and that they have been subject to many and detailed debates, especially the last two. In the following pages, I do not wish to discuss how far they may be tenable. I shall assume that, if they are reasonable and non problematic (...) in some ordinary cases, then they can be used in order to understand what kind of knowledge the maker’s knowledge is. By this I mean the sort of knowledge that Alice enjoys when she holds the information that Bob’s coffee is sweetened because she just put two spoons of sugar in it herself. The maker’s knowledge tradition is quite important but it is not mainstream in modern and analytic epistemology and lacks grounding in terms of exactly what sort of knowledge one is talking about. My suggestion is that this grounding can be provided by a minimalist approach, based on an information-theoretical analysis. In the article, I argue that we need to decouple a fourth distinction, namely informative versus uninformative, from the previous three and, in particular, from its implicit association with analytic versus synthetic and a priori versus a posteriori; such a decoupling facilitates, and is facilitated by, moving from a monoagent to a multiagent approach: the distinctions qualify a proposition, a message, or some information not just in themselves but relationally, with respect to an informational agent; the decoupling and the multiagent approach enable a re-mapping of currently available positions in epistemology on these four dichotomies; within such a re-mapping, two positions, capturing the nature of a witness’ knowledge and of a maker’s knowledge, can best be described as contingent, synthetic, a posteriori, and uninformative and as contingent, synthetic, weakly a priori, and uninformative respectively. In the conclusion, I indicate why the analysis of the maker’s knowledge has important consequences in all those cases in which the poietic intervention on a system determines the truth of the model of that system. (shrink)

A thesis I call the name-based singular thought thesis is part of orthodoxy in contemporary philosophy of mind and language: it holds that taking part in communication involving a proper name puts one in a position to entertain singular thoughts about the name’s referent. I argue, first, that proponents of the NBT thesis have failed to explain the phenomenon of name-based singular thoughts, leaving it mysterious how name-use enables singular thoughts. Second, by outlining the reasoning that makes the NBT thesis (...) seem compelling and showing how it can be resisted, I argue that giving up the NBT thesis is not a cost, but rather a benefit. I do this by providing an expanded conception of understanding for communication involving names, which sheds light on the nature of communication involving names and the structure of name-using practices. (shrink)

Carl Craver’s mutual manipulability criterion aims to pick out all and only those components of a mechanism that are constitutively relevant with respect to a given phenomenon. In devising his criterion, Craver has made heavy use of the notion of an ideal intervention, which is a tool for illuminating causal concepts in causal models. The problem is that typical mechanistic models contain non-causal relations in addition to causal ones, which is why the standard concept of an ideal intervention is not (...) appropriate in that context. In this paper, I first show how top-down interventions in mechanistic models violate the conditions for ideal interventions. Drawing from recent developments in the causal exclusion literature, I then argue for extended interventionism better suited for the purposes of the new mechanist. Finally, I show why adopting such an extended account leads to the surprising consequence that an important subset of mechanistic interlevel relations comes out as causal. (shrink)