Our main goal in this paper is to present and scrutinize Reichenbach’s own naturalism in our contemporary context, with special attention to competing versions of the concept. By exploring the idea of Reichenbach’s naturalism, we will argue that he defended a liberating, therapeutic form of naturalism, meaning that he took scientific philosophy to be a possible cure for bad old habits and traditional ways of philosophy. For Reichenbach, naturalistic scientific philosophy was a well-established form of liberation. We do not intend (...) to suggest that Reichenbach acted as an inventor of naturalism; nonetheless, invoking the term and the idea of ‘naturalism’ is more than a simple rhetorical strategy for rehabilitating Reichenbach as a forerunner of this field. We think that his ideas can make a valuable contribution to contemporary debates, and that he presents an interesting case among the other scientifically oriented proponents of his time. After presenting a short reconstruction of the meaning of naturalism—or, more appropriately, naturalisms—in order to be able to correctly situate Reichenbach within his own as well as a systematic context, we discuss Reichenbach’s naturalism against the background of his scientific philosophy, his views on the relation of common-sense knowledge to science, and his efforts at popularization. To delve deeper into this topic, we present a case study to show how Reichenbach argued that in both scientific and philosophical discussions, it is necessary to move from the request and value of truth to probability. And, finally, we argue that the liberation of knowledge and nature was a socio-political program for Reichenbach, who talked about his own scientific philosophy as “a crusade.” By emphasizing this aspect of Reichenbach’s naturalism, we may be in a better position to situate him in the history of analytic philosophy in general, and in the yet-to-be-written narrative of the naturalistic movement in particular. (shrink)

Traditional logical empiricist and more recent historicist positions on the logic of discovery are briefly reviewed and both are found wanting. None have examined the historical detail now available from recent research on Darwin, from which there is evidence for gradual transition in descriptive and explanatory concepts. This episode also shows that revolutionary research can be directed by borrowed metascientific objectives and heuristics from other disciplines. Darwin's own revolutionary research took place within an ontological context borrowed from non evolutionary predecessors (...) with methodological objectives borrowed from and justified by their success in Newton's physics. The logic of discovery is not a special form of inference from observation to theory, but rather a theory of the rationality of research, including principles bearing upon the rational choice of problems, or epistemic objectives, and heuristic, or means to solving the problems. Such choices can be justified only locally in the context of a relatively stable background ontology and substantive epistemology, not globally for all science. (shrink)

Do the same epistemic standards govern scientific and religious belief? Or should science and religion operate in completely independent epistemic spheres? Commentators have recently been divided on William James’s answer to this question. One side depicts “The Will to Believe” as offering a separate-spheres defense of religious belief in the manner of Galileo. The other contends that “The Will to Believe” seeks to loosen the usual epistemic standards so that religious and scientific beliefs can both be justified by a unitary (...) set of evidentiary rules. I argue that James did build a unitary epistemology but not by loosening cognitive standards. In his psychological research, he had adopted the Comtian view that hypotheses and regulative assumptions play a crucial role in the context of discovery even though they must be provisionally adopted before they can be supported by evidence. “The Will to Believe” relies on this methodological point to achieve a therapeutic goal—to convince despairing Victorians that religious faith can be reconciled with a scientific epistemology. James argues that the prospective theist is in the same epistemic situation with respect to the “religious hypothesis” as the scientist working in the context of discovery. (shrink)

Several philosophers have questioned the possibility of a genetic epistemology, an epistemology concerned with the developmental transitions between successive states of knowledge in the individual person. Since most arguments against the possibility of a genetic epistemology crucially depend upon a sharp distinction between the genesis of an idea and its justification, I argue that current philosophy of science raises serious questions about the universal validity of this distinction. Then I discuss several senses of the genetic fallacy, indicating which sense of (...) ‘genesis’ is relevant to epistemology. Next I consider the objection that psychology is irrelevant to epistemology, and that since "genetic epistemology" is really psychology, "genetic epistemology" is irrelevant to a real epistemology. Finally, I take up the objection that nothing discovered in genetic psychology could be relevant to a genetic epistemology. These last two arguments are based upon what I claim to be a mistaken notion of the nature of psychology. Suitably interpreted, psychology can assist genetic epistemology precisely in the way that the history of science assists current philosonhv of science. *I owe considerable thanks to Jann Benson, Ken Freeman, Bernie Rollin and Ron Williams for their helpful discussions concerning many of the issues discussed in this paper. I also wish to thank David Hamlyn, John Heil, William Lycan, Harvey Siegel and an anonymous reviewer for their comments and suggestions. It goes without saying that none of these individuals (especially Hamlyn and Siegel) necessarily agree with me. An earlier version of this paper was read at Colorado State University where the audience's comments were beneficial. (shrink)

Summary The recent turn to the ‘context of discovery’ and other ‘postmodernist’ developments in the philosophy of science have undermined the idea of a universal rationality of science. This parallels the fate of the classical dream of a logic of discovery. Still, justificational questions have remained as a distinct perspective, though comprising both consequential and generative justification — an insight delayed by certain confusions about the (original) context distinction. An examination of one particular heuristic strategy shows its local rationality; even (...) as an efficient procedure of hypothesis generation, it carries probative weight. It will be explored in which respects such a strategy can be normative or contain normative elements. (shrink)

This paper takes up a recent challenge to mechanistic approaches to computational implementation, the view that computational implementation is best explicated within a mechanistic framework. The challenge, what has been labelled “the abstraction problem”, claims that one of MAC’s central pillars – medium independence – is deeply confused when applied to the question of computational implementation. The concern is that while it makes sense to say that computational processes are abstract (i.e. medium-independent), it makes considerably less sense to say that (...) they are also concrete processes of a mechanism. After outlining the problem and its effect on MAC, I examine a recent response from Kuokkanen and Rusanen [2018. “Making Too Many Enemies: Hutto and Myin’s Attack on Computationalism.” Philosophical Explorations 21 (2): 282–294. doi:10.1080/13869795.2018.1477980]. I argue that Kuokkanen and Rusanen’s response comes up short insofar as it makes problematic trade-offs among various desiderata we have for a theory of implementation. This leads to a general dilemma for MAC: either give up being an objective theory of implementation or concede the abstraction problem and so reintroduce triviality concerns. In response, I argue that conceiving of computations as abstracta rather than illata provides a way to avoid the proposed dilemma and articulate a notion of medium independence that addresses the abstraction problem. (shrink)

We examine the epistemological foundations of a leading technique in the search for evidence of life on exosolar planets. Specifically, we consider the “transit method” for spectroscopic analysis of exoplanet atmospheres, and the practice of treating anomalous chemical compositions of the atmospheres of exosolar planets as indicators of the potential presence of life. We propose a methodology for ranking the anomalousness of atmospheres that uses the mathematical apparatus of support vector machines, and which aims to be agnostic with respect to (...) the particular chemical biosignatures of life. We argue that our approach is justified by an appeal to the “hinge” model of epistemic justification first proposed by as reported by Wittgenstein. We then compare our approach to previous work due to Walker et al. :779–824, 2018) and Cleland :722–729, 2019a; Does ‘life’ have a definition?, Cambridge University Press, New York, 2019b). (shrink)

I have applied a fairly general, learning theoretic perspective to some questions raised by Reichenbach's positions on induction and discovery. This is appropriate in an examination of the significance of Reichenbach's work, since the learning-theoretic perspective is to some degree part of Reichenbach's reliabilist legacy. I have argued that Reichenbach's positivism and his infatuation with probabilities are both irrelevant to his views on induction, which are principally grounded in the notion of limiting reliability. I have suggested that limiting reliability is (...) still a formidable basis for the formulation of methodological norms, particularly when reliability cannot possibly be had in the short run, so that refined judgments about evidential support must depend upon measure-theoretic choices having nothing to do in the short run with the truth of the hypothesis under investigation. To illustrate the generality of Reichenbach's program, I showed how it can be applied to methods that aim to solve arbitrary assessment and discovery problems in various senses. In this generalized Reichenbachian setting, we can characterize the intrinsic complexity of reliable inductive inference in terms of topological complexity. Finally, I let Reichenbach's theory of induction have the last say about hypothetico-deductive method. (shrink)

The paper investigates the implications of a nonaprioristic philosophy of science. It starts by developing a scheme of justification which draws its norms from the prevailing paradigm of rationality, which need not be universal or external. If the requirement for normativity is then abandoned we do not end up with a descriptive philosophy of science. The alternative to a prescriptive philosophy of science is a theoretical explanation of scientific decisions and acts. Explanation, rather than mere description, replaces justification; and the (...) paradigm of rationality becomes a scientific paradigm. The implications of these results for the discovery-justification distinction are investigated. An explanatory philosophy of science deals with the generation, as well as with the selection of scientific conjectures: both contexts have an epistemic dimension. * This paper was written under the auspices of the Wolfson Chair Extrordinary of Theoretical Physics, Tel Aviv University. (shrink)

In this paper I argue that entitlement theorists face a dilemma, the upshot of which is that entitlement theory is either unmotivated or incoherent. I begin with the question of how confident one should be in a proposition on the basis of an entitlement to trust, distinguishing between strong views that warrant certainty and weak views that warrant less than certainty. Strong views face the problem that they are incompatible with the ineliminable epistemic risk that is a feature of the (...) two main arguments in support of entitlement theory, the Strategic and Cognitive Project models. I then distinguish further between two types of weak views, arguing that both ultimately lead to condoning irrational doxastic attitudes. I end by considering whether entitlement theorists can avoid these issues by rejecting the assumption that entitlements to trust are warrants to adopt degrees of confidence. I argue that this strategy fails and note that entitlement theorists themselves explicitly endorse degree-of-confidence views. (shrink)

Evolutionary debunking arguments against religious beliefs move from the claim that religious beliefs are caused by off-track processes to the conclusion that said religious beliefs are unjustified and/or false. Prima facie, EDAs commit the genetic fallacy, unduly conflating the context of discovery and the context of justification. In this paper, we first consider whether EDAs necessarily commit the genetic fallacy, and if not, whether modified EDAs provide successful arguments against theism. Then, we critically evaluate more recent attempts to argue that (...) a more promiscuous evolutionary scepticism renders religious belief unjustified because, unlike commonsense and scientific beliefs, religious beliefs have no way out of such scepticism. (shrink)

Although adverbialism is not given much attention in current discussions of phenomenal states, it remains of interest to philosophers who reject the representationalist view of such states, in suggesting an alternative to a problematic ‘act-property’ conception. We discuss adverbialism and the formalization Tye once offered for it, and criticize the semantics he proposed for this formalization. Our central claim is that Tye’s ontological purposes could have been met by a more minimal view, which we dub “attributeism”. We then show that (...) there is no incompatibility between the ontology of attributeism and the postulation of pictorial representations in the brain. (shrink)

Fleeing from the Nazi regime, along with many German refugees, Hans Reichenbach came to teach at Istanbul University in 1933, accepting the invitation of the Turkish government and stayed in Istanbul until 1938. While much is known about his work and life in Istanbul, the existing literature relies mostly on his letters and works. In this article I try to shed more light on Reichenbach's scholarly activities and personal life by also taking into account the Turkish sources and the academic (...) context in which Reichenbach taught and worked. (shrink)

The justificatory force of empirical reasoning always depends upon the existence of some synthetic, a priori justification. The reasoner must begin with justified, substantive constraints on both the prior probability of the conclusion and certain conditional probabilities; otherwise, all possible degrees of belief in the conclusion are left open given the premises. Such constraints cannot in general be empirically justified, on pain of infinite regress. Nor does subjective Bayesianism offer a way out for the empiricist. Despite often-cited convergence theorems, subjective (...) Bayesians cannot hold that any empirical hypothesis is ever objectively justified in the relevant sense. Rationalism is thus the only alternative to an implausible skepticism. (shrink)

The question I am addressing in this paper is the following: how is it possible to empirically test, or confirm, counterfactuals? After motivating this question in Section 1, I will look at two approaches to counterfactuals, and at how counterfactuals can be empirically tested, or confirmed, if at all, on these accounts in Section 2. I will then digress into the philosophy of probability in Section 3. The reason for this digression is that I want to use the way observable (...) absolute and relative frequencies, two empirical notions, are used to empirically test, or confirm, hypotheses about objective chances, a metaphysical notion, as a role-model. Specifically, I want to use this probabilistic account of the testing of chance hypotheses as a role-model for the account of the testing of counterfactuals, another metaphysical notion, that I will present in Sections 4 to 8. I will conclude by comparing my proposal to one non-probabilistic and one probabilistic alternative in Section 9. (shrink)

The thesis of this paper is that we can justify induction deductively relative to one end, and deduction inductively relative to a different end. I will begin by presenting a contemporary variant of Hume ’s argument for the thesis that we cannot justify the principle of induction. Then I will criticize the responses the resulting problem of induction has received by Carnap and Goodman, as well as praise Reichenbach ’s approach. Some of these authors compare induction to deduction. Haack compares (...) deduction to induction, and I will critically discuss her argument for the thesis that we cannot justify the principles of deduction next. In concluding I will defend the thesis that we can justify induction deductively relative to one end, and deduction inductively relative to a different end, and that we can do so in a non-circular way. Along the way I will show how we can understand deductive and inductive logic as normative theories, and I will briefly sketch an argument to the effect that there are only hypothetical, but no categorical imperatives. (shrink)

City College of New York The hereditarian theory of race differences in IQ was briefly revived with the appearance of The Bell Curve but then quickly dismissed. The authors attempt a defense of it here, with an eye to conceptual and logical issues of special interests to philosophers, such as alleged infirmities in the heritability concept. At the same time, some relevant post-Bell Curve empirical data are introduced.

This paper formally explores the common ground between mild versions of epistemological coherentism and infinitism; it proposes—and argues for—a hybrid, coherentist–infinitist account of epistemic justification. First, the epistemological regress argument and its relation to the classical taxonomy regarding epistemic justification—of foundationalism, infinitism and coherentism—is reviewed. We then recall recent results proving that an influential argument against infinite regresses of justification, which alleges their incoherence on account of probabilistic inconsistency, cannot be maintained. Furthermore, we prove that the Principle of Inferential Justification (...) has rather unwelcome consequences—formally resembling the Sorites paradox—as soon as it is iterated and combined with a natural Bayesian perspective on probabilistic inferences. We conclude that strong versions of foundationalism and infinitism should be abandoned. Positively, we provide a rough sketch for a graded formal coherence notion, according to which infinite regresses of epistemic justification will often have more than a minimal degree of coherence. (shrink)

A number of philosophers of science and statisticians have attempted to justify conclusions drawn from a finite sequence of evidence by appealing to results about what happens if the length of that sequence tends to infinity. If their justifications are to be successful, they need to rely on the finite sequence being either indefinitely increasing or of a large size. These assumptions are often not met in practice. This paper analyzes a simple model of collecting evidence and finds that the (...) practice of collecting only very small sets of evidence before taking a question to be settled is rationally justified. This shows that the appeal to long run results can be used neither to explain the success of actual scientific practice nor to give a rational reconstruction of that practice. (shrink)

: Since its almost serendipitous rediscovery in the late seventies, Fleck's monograph, Entstehung und Entwicklung einer wissenschaftlichen Tatsachee, initially published in 1935, translated into English in 1979 (Genesis and Development of a Scientific Fact), has been met with increasing acclaim within the philosophy and the sociology of science. In historizing, sociologizing and relativizing science, Fleck is claimed to have expressed prescient views on the history, philosophy and sociology of science and in deeply influencing Kuhn. Though the neglect of Fleck by (...) his contemporaries has been difficult to account for, the basis of his epistemology has evoked little interest, partly due to the lack of apparent sources. Fleck's philosophical writings, published between 1927 and 1939, indicate, however, a polemic, deeply ingrained in an ongoing debate, on the standing of old established scientific disciplines versus new and emerging ones, occasioned by the rapid changes within the natural sciences. Most obvious to the lay community, and also reflected in the new positivist philosophy, were the revolutionary changes within physics. As a participant in the debate, eagerly striving for recognition, Fleck used modern physic heuristically as the basis of his epistemology. The tracing of his sources, and the voices of other contemporaneous scientists opposing his views, are attempted. (shrink)

I examine the views of Thomas Reid with respect to a certain version of the problem of induction: Why are inductions using natural kinds successful, and what justifies them? I argue that while both Reid holds a kind of conventionalist view about natural kinds, this conventionalism has a realistic component which allows him to answer both questions.

In 1958, Nathaniel Branden founded what would become the Nathaniel Branden Institute and launched the Objectivist movement through a course of twenty lectures he called “The Basic Principles of Objectivism.” In 2009, that lecture series became a book and an important historical record. This review captures the essence of those lectures while also taking a close look at Branden’s philosophical odyssey. It attempts to recount whether and how far the man whom Ayn Rand saw as the living image of John (...) Galt distanced himself from the guidance he had once given in the years after NBI closed its doors forever. (shrink)

Knowing is something that we do not have much of a theory about., p. 365.)Interest has recently been shown in causal theories of perception, memory, inference, reference, truth, justification and belief, as well as in a more general “causal theory of knowledge” which would embrace and connect all of these concepts within a broad epistemological framework. The burden of this paper is that prospects are poor for an interesting and general enough causal theory of knowledge. A threat to generality arises (...) from the causal theory's difficulties with knowledge of general truths. A threat to interest arises when attempts to accommodate general truths lead to a weakening of the notion of “causal connection” appealed to, making dubious the explanatory force of such an appeal. (shrink)

Philosophy of the Social Sciences, Volume 52, Issue 3, Page 132-149, June 2022. An influential strand within Science and Technology Studies rejects the idea that science produces representations referring to objects or processes that exist independently of it. This radical ‘turn’ has been framed as ‘constructionist’, ‘nominalist’, and more recently as ‘ontological’. Its central argument is that science constructs or enacts rather than represents. Since most practitioners of science believe that it involves representation, an implication of the radical turn must (...) be that ‘representation’ is a folk concept; perhaps even a myth or an ideology. This paper explores this anti-representationalism and its implications for the relationship between STS and mainstream social science, in part through drawing parallels with ethnomethodology. (shrink)

David Lewis famously proposed to model conventions as solutions to coordination games, where equilibrium selection is driven by precedence, or the history of play. A characteristic feature of Lewis Conventions is that they are intrinsically non-normative. Some philosophers have argued that for this reason they miss a crucial aspect of our folk notion of convention. It is doubtful however that Lewis was merely analysing a folk concept. I illustrate how his theory can (and must) be assessed using empirical data, and (...) argue that it does indeed miss an important aspect of real-world conventions. (shrink)

Sei seduto di fronte allo schermo di un computer. Utilizzando il mouse, puoi scegliere fra due bottoni di colore (da sinistra a destra) Rosso e Blu. Nel frattempo altri due giocatori stanno affrontando la stessa decisione. Se sceglierete lo stesso colore, guadagnerete ciascuno dieci gettoni sperimentali, che saranno convertiti in denaro alla fine dell’esperimento. Purtroppo dovrete decidere simultaneamente, senza la possibilità di comunicare con gli altri membri del gruppo. Sai anche che ripe...

When a debate seems intractable, with little agreement as to how one might proceed towards a resolution, it is understandable that philosophers should consider whether something might be amiss with the debate itself. Famously in the last century, philosophers of various stripes explored in various ways the possibility that at least certain philosophical debates are in some manner deficient in sense. Such moves are no longer so much in vogue. For one thing, the particular ways they have been made have (...) themselves undergone much critical scrutiny, so that many philosophers now feel that there is, for example, a Quinean response to Carnap, a Gricean reply to Austin, and a diluting proliferation of Wittgenstein interpretations.2 Be that as it may,3 there do of.. (shrink)

Bruno Latour once argued that science laboratories actively modify the wider society by displacing crucial actors outside the laboratory into the “field.” This article turns this idea on its head by using the case of geothermal energy utilization to demonstrate that in many cases it is the experimental setup outside the laboratory that is there first, with the activities normally associated with a laboratory setting only being decided upon and implemented post hoc. As soon as the actors involved perceive unknowns (...) and uncertainties, these are relocated to various kinds of closed laboratories to be dealt with in a more controlled environment. This is done, for instance, by inviting stakeholders to laboratory-like settings or by analyzing the geochemical composition of fluids in laboratories. Thus, the risk-laden production of new knowledge by means of real-world experimentation amounts to a practice of relocating the context of discovery in society to laboratories of justification sometimes defined as such post hoc. Experimental processes in society can then be conceptualized as “real” experiments and laboratory activities as merely temporarily subordinated components of the larger experiment. (shrink)

We review the "Entitlement" projects of Tyler Burge and Crispin Wright in light of recent work from and surrounding both philosophers. Our review dispels three misunderstandings. First, Burge and Wright are not involved in a common “entitlement” project. Second, though for both Wright and Burge entitlement is the new notion, “entitlement” is not some altogether third topic not clearly connected to the nature of knowledge or the encounter with skepticism. Third, entitlement vs. justification does not align with the externalism vs. (...) internalism distinction. (shrink)

Scientific publications depict science as an orderly endeavour and the epitome of rationality. In contrast, scientific practice is messy and not strictly rational. Here, I analyse this inconsistency, which is recurrent, and try to clarify its meaning for the functioning of science. The discussion is based on a review of relevant literature and detailed analysis of the role of each of the three intervening elements, the scientist, his/her practice and the scientific publication, with an emphasis on the circular mode of (...) the latter’s creation. This way, I will discuss the nature, causes and relevance of the inconsistency. That corresponds to answering three questions, respectively: ‘what are the characteristics of the inconsistency?’, ‘what are its origins?’ and ‘how could it be interpreted within a model for the structure and functioning of science?’ From this discussion it is concluded that, contrary to the negative character generally attributed to it, the inconsistency between practice and reporting is part of the production mechanism of science. (shrink)

How distinct is European philosophy of science? The first step is to characterize what is or might be considered as ‘European philosophy of science’. The second is to analyse philosophy of the social sciences as a relevant case in the European contribution to philosophy of science. ‘European perspective’ requires some clarification, which can be done from two main angles: the historical approach and the thematic view. Thus, there are several structural and dynamic things to be considered in European philosophy of (...) science and compare with other conceptions: the topics discussed; the contents proposed; and the style of thought used. The case of philosophy of the social sciences is relevant for the historical approach and for the thematic view. Historically, the Erklären–Verstehen methodological controversy arose in this continent, where the main authors and most of the influential approaches are located. Thematically, we can consider the contributions made by these European approaches... (shrink)

Epistemology has recently witnessed a number of efforts to rehabilitate rationalism, to defend the existence and importance of a priori knowledge or warrant construed as the product of rational insight or apprehension (Bealer 1987; Bigelow 1992; BonJour 1992, 1998; Burge 1998; Butchvarov 1970; Katz 1998; Plantinga 1993). This effort has sometimes been coupled with an attack on naturalistic epistemology, especially in BonJour 1994 and Katz 1998. Such coupling is not surprising, because naturalistic epistemology is often associated with thoroughgoing empiricism and (...) the rejection of the a priori. In this paper, however, I shall present a conception of naturalistic epistemology that is entirely compatible with a priori justification or knowledge. The resulting conception, I claim, gives us a better appreciation of the respective merits of the rational and the empirical, as well as a better understanding of how moderate epistemological naturalism comports, at least in principle, with moderate rationalism. This paper defends moderate rationalism; but it does not defend everything rationalists have often wanted, only what it is reasonable to grant them. (shrink)

Various proposals have suggested that an adequate explanatory theory should reduce the number or the cardinality of the set of logically independent claims that need be accepted in order to entail a body of data. A (and perhaps the only) well-formed proposal of this kind is William Kneale’s: an explanatory theory should be finitely axiomatizable but it’s set of logical consequences in the data language should not be finitely axiomatizable. Craig and Vaught showed that Kneale theories (almost) always exist for (...) any recursively enumerable but not finitely axiomatizable set of data sentences in a first order language with identity. Kneale’s criterion underdetermines explanation even given all possible data in the data language; gratuitous axioms may be “tacked on.” Define a Kneale theory, T, to be logically minimal if it is deducible from every Kneale theory (in the vocabulary of T) that entails the same statements in the data language as does T. If they exist, minimal Kneale theories are candidates for best explanations: they are “bold” in a sense close to Popper’s; some minimal Kneale theory is true if any Kneale theory is true; the minimal Kneale theory that is data equivalent to any given Kneale theory is unique; and no Kneale theory is more probable than some minimal Kneale theory. I show that under the Craig-Vaught conditions, no minimal Kneale theories exist. (shrink)

This study reconstructs the 1928–1929 correspondence between Reichenbach and Einstein about the latter’s latest distant parallelism-unified field theory, which attracted considerable public attention at the end of the 1920s. Reichenbach, who had recently become a Professor in Berlin, had the opportunity to discuss the theory with Einstein and therefore sent him a manuscript with some comments for feedback. The document has been preserved among Einstein’s papers. However, the subsequent correspondence took an unpleasant turn after Reichenbach published a popular article on (...) distant parallelism in a newspaper. Einstein directly wrote to the Editorial Board complaining about Reichenbach’s unfair use of off-the-record information. While Reichenbach’s reply demonstrates a sense of personal betrayal at Einstein’s behavior, his published writings of that period point to a sense of intellectual betrayal of their shared philosophical ideals. In his attempts to unify both electricity and gravitation, Einstein had abandoned the physical heuristic that guided him to the relativity theory, to embrace a more speculative, mathematical heuristic that he and Reichenbach had both previously condemned. A decade-long personal and intellectual friendship grew fainter and then never recovered. This study, relying on archival material, aims to revisit the Reichenbach–Einstein relationship in the late 1920s in light of Reichenbach’s neglected contributions to the epistemology of the unified field theory program. Thereby, it hopes to provide a richer account of Reichenbach’s philosophy of space and time. (shrink)

Philosophers have traditionally conceived of discovery in terms of internal cognitive acts. Close consideration of Rosalind Franklin's role in the discovery of the DNA double helix, however, reveals some problems with this traditional conception. This article argues that defining discovery in terms of mental operations entails problematic conclusions and excludes acts that should fall within the domain of discovery. It proposes that discovery be expanded to include external acts of making visible. Doing so allows for a reevaluation of Franklin's role (...) in the discovery of the structure of DNA. (shrink)

What is the epistemic position that a scientist must be in vis-à-vis a proposition, p, to be in a good enough epistemic position to assert that p to a fellow scientist within the scientific process? My aim is to provide an answer to this question and, more generally, to connect the epistemological debates about the epistemic norms of assertion to the debates about the nature of the scientific process. The question is important because science is a collaborative enterprise based on (...) a division of labor. It has even been suggested that such collaboration is a part of the scientific method. However, scientific collaboration depends upon communication between scientists—that is, intra-scientific testimony. After distinguishing some different kinds of intra-scientific testimony, I provide a specific proposal for an epistemic norm of assertion that generally governs such testimony. I argue that the proposal aligns with the requirements of three scientific virtues—replicability, revisability, and accountability. The discussion of replicability considers a prominent debate in the social and cognitive sciences. In conclusion, I consider some of the wider questions raised by characterizing scientific collaboration, division of labor, and more generally, scientific method via intra-scientific testimony. (shrink)

This paper examines the points of disagreement between Petrus Camper and J. W. von Goethe regarding the existence of the inter-maxillary bone in humans as the link between man and the rest of nature. This historical case illustrates the fundamental role of aesthetic judgements in scientific discovery. Thus, I shall show how the eighteenth century discovery of the inter-maxillary bone in humans was largely determined by aesthetic factors—specifically, those sets of assumptions and criteria implied in the aesthetic schemata of Camper (...) and Goethe. I argue that the relevance of scientifically ascertainable morphological properties that count as evidence for the existence of bona fide anatomical structures depend on the aesthetic schema adopted by the communities assessing the classification. At the same time, I propose and explain mechanisms by which aesthetic considerations might determine the acceptability of empirical claims about the world. Based on the reconstruction of the arguments of Camper and Goethe, I conclude that aesthetic considerations play a substantive role in both the generation and preliminary evaluation of scientific hypotheses. This paper suggests a complementary relation between the mediation of aesthetic criteria in theory choice and in scientific discovery in that while aesthetic considerations in theory choice lead to conservatism; in the context of discovery they often lead to innovation. (shrink)

This study considers the short list of Nature of Science features frequently published and widely known in the science education discourse. It is argued that these features were oversimplified and a refinement of the claims may enrich or sometimes reverse them. The analysis shows the need to address the range of variation in each particular aspect of NOS and to illustrate these variations with actual events from the history of science in order to adequately present the subject. Another implication of (...) the proposal is the highlighting of the central role of science educators who, facing various strong claims of researchers in education and philosophy of science, often have difficulty in making a choice of what to teach about NOS. It is suggested that a representative variation with regard to the traditional NOS claims may be appropriate for a genuine understanding of the subject. In that, using the discipline-culture structure of the fundamental theories of physics and addressing the plurality of scientific methods may be helpful in the actual teaching and learning of NOS. (shrink)

One of the first to criticize the verifiability theory of meaning embraced by logical empiricists, Reichenbach ties the significance of scientific statements to their predictive character, which offers the condition for their testability. While identifying prediction as the task of scientific knowledge, Reichenbach assigns induction a pivotal role, and regards the theory of knowledge as a theory of prediction based on induction. Reichenbach's inductivism is grounded on the frequency notion of probability, of which he prompts a more flexible version than (...) that of Richard von Mises. Unlike von Mises, Reichenbach attempts to account for single case probabilities, and entertains a restricted notion of randomness, more suitable for practical purposes. Moreover, Reichenbach developed a theory of induction, absent from von Mises's perspective, and argued for the justification of induction. This article outlines the main traits of Reichenbach's inductivism, with special reference to his book Experience and prediction. (shrink)

One of the first to criticize the verifiability theory of meaning embraced by logical empiricists, Reichenbach ties the significance of scientific statements to their predictive character, which offers the condition for their testability. While identifying prediction as the task of scientific knowledge, Reichenbach assigns induction a pivotal role, and regards the theory of knowledge as a theory of prediction based on induction. Reichenbach’s inductivism is grounded on the frequency notion of probability, of which he prompts a more flexible version than (...) that of Richard von Mises. Unlike von Mises, Reichenbach attempts to account for single case probabilities, and entertains a restricted notion of randomness, more suitable for practical purposes. Moreover, Reichenbach developed a theory of induction, absent from von Mises’s perspective, and argued for the justification of induction. This article outlines the main traits of Reichenbach’s inductivism, with special reference to his book Experience and prediction. (shrink)