Elliott Sober

God and numbers provide two challenges to metaphysical naturalism–the former if God exists and is a supernatural being, the latter if numbers exist and mathematical Platonism is true. Evolutionary theory is often described as having a commitment to naturalism, but this is doubly wrong. The theory is neutral on the question of whether God exists and mathematical evolutionary theory entails that numbers exist. The chapter develops the point about theistic neutrality by considering what evolutionary biologists mean when they say that mutations are “unguided.” Evolutionary theory is logically compatible with deism and also with various interventionist theologies. In connection with mathematical evolutionary theory, the chapter discusses and criticizes the indispensability argument for mathematical Platonism developed by Quine and Putnam. The chapter criticizes their epistemological holism by considering ideas in Bayesian confirmation theory.

This Element analyzes the various forms that design arguments for the existence of God can take, but the main focus is on two such arguments. The first concerns the complex adaptive features that organisms have. Creationists who advance this argument contend that evolution by natural selection cannot be the right explanation. The second design argument - the argument from fine-tuning - begins with the fact that life could not exist in our universe if the constants found in the laws of physics had values that differed more than a little from their actual values. Since probability is the main analytical tool used, the book provides a primer on probability theory.

There are two concepts of causes, property causation and token causation. The principle I want to discuss describes an epistemological connection between the two concepts, which I call the Connecting Principle. The rough idea is that if a token event of type Cis followed by a token event of type E, then the support of the hypothesis that the first event token caused the second increases as the strength of the property causal relation of C to E does. I demonstrate the principle, illustrate its application to phylogenies, infections, and rumours, and discuss its consequence for the conceptual distinctness of causal processes from the events they connect. Although I am by no means confident that the Connecting Principle is ultimately correct, it seems to be a useful point of departure into an important aspect of the epistemology of causality.

an observation to formulate a theory, it is no surprise that the resulting theory accurately captures that observation. However, when the theory makes a novel prediction—when it predicts an observation that was not used in its formulation—this seems to provide more substantial confirmation of the theory. This paper presents a new approach to the vexed problem of understanding the epistemic difference between prediction and accommodation. In fact, there are several problems that need to be disentangled; in all of them, the key is the concept of overfitting. We float the hypothesis that accommodation is a defective methodology only when the methods used to accommodate the data fail to guard against the risk of overfitting. We connect our analysis with the proposals that other philosophers have made. We also discuss its bearing on the conflict between instrumentalism and scientific realism. Introduction Predictivisms—a taxonomy Observations Formulating the problem What might Annie be doing wrong? Solutions Observations explained Mayo on severe tests The miracle argument and scientific realism Concluding comments.

Human beings are peculiar. In laboratory experiments, they often cooperate in one-shot prisoners’ dilemmas, they frequently offer 1/2 and reject low offers in the ultimatum game, and they often bid 1/2 in the game of divide-the-cake All these behaviors are puzzling from the point of view of game theory. The first two are irrational, if utility is measured in a certain way.1 The last isn’t positively irrational, but it is no more rational than other possible actions, since there are infinitely many other Nash equilibria besides the one in which both players bid 1/2. At the same time, these behaviors seem to indicate that people are sometimes inclined to be cooperative, fair, and just. In his stimulating new book, Brian Skyrms sets himself the task of showing why these inclinations evolved, or how they might have evolved, under the pressure of natural selection. The goal is not to justify our ethical intuitions, but to explain why we have them.2..

As every philosopher knows, “the design argument” concludes that God exists from premisses that cite the adaptive complexity of organisms or the lawfulness and orderliness of the whole universe. Since 1859, it has formed the intellectual heart of creationist opposition to the Darwinian hypothesis that organisms evolved their adaptive features by the mindless process of natural selection. Although the design argument developed as a defense of theism, the logic of the argument in fact encompasses a larger set of issues. William Paley saw clearly that we sometimes have an excellent reason to postulate the existence of an intelligent designer. If we find a watch on the heath, we reasonably infer that it was produced by an intelligent watchmaker. This design argument makes perfect sense. Why is it any different to claim that the eye was produced by an intelligent designer? Both critics and defenders of the design argument need to understand what the ground rules are for inferring that an intelligent designer is the unseen cause of an observed effect.

Aristotle’s principle that “nature does nothing in vain” (NDNIV) is central to his teleological approach to understanding organisms. First, we argue that James G. Lennox’s influential account of NDNIV is unsuccessful. Second, we propose an alternative account that includes a natural state model. According to a natural state model of development, an organism will develop toward its natural state unless interfering forces prevent that from happening. Third, we argue that this account also fits Aristotle’s discussion in the Generation of Animals and can explain monstrosities in nature that at first sight seem to be counterexamples to NDNIV. Fourth, we take a broader look at NDNIV, arguing that it does not entail that all structures are teleological (since it accommodates the thought that by-products and some neglected items that Aristotle calls “tokens” are nonteleological), that it does not entail that there is only one function per organ, that NDNIV is not an anthropocentric principle, and that, perhaps surprisingly, the teleological structures of an organism can benefit others apart from the organism and its progeny. Finally, we argue that Aristotle endorsed an empirical justification of NDNIV wherein the principle is justified by its many successful applications.

ABSTRACT Darwin claims in the Origin that similarity is evidence for common ancestry, but that adaptive similarities are ‘almost valueless’ as evidence. This second claim seems reasonable for some adaptive similarities but not for others. Here we clarify and evaluate these and related matters by using the law of likelihood as an analytic tool and by considering mathematical models of three evolutionary processes: directional selection, stabilizing selection, and drift. Our results apply both to Darwin’s theory of evolution and to modern evolutionary biology. _1_ Introduction _2_ The Likelihood Framework _3_ A Sufficient Condition for a Similarity to Favour Common Ancestry over Separate Ancestry _4_ The 1/p Criterion and Its Limitations _5_ Directional Selection versus Drift _6_ Stabilizing Selection versus Drift _7_ Going beyond Two Taxa _8_ Conclusions Appendix

According to Michael Friedman’s theory of explanation, a law X explains laws Y1, Y2, …, Yn precisely when X unifies the Y’s, where unification is understood in terms of reducing the number of independently acceptable laws. Philip Kitcher criticized Friedman’s theory but did not analyze the concept of independent acceptability. Here we show that Kitcher’s objection can be met by modifying an element in Friedman’s account. In addition, we argue that there are serious objections to the use that Friedman makes of the concept of independent acceptability.

We argued that explanatoriness is evidentially irrelevant in the following sense: Let H be a hypothesis, O an observation, and E the proposition that H would explain O if H and O were true. Then our claim is that Pr = Pr. We defended this screening-off thesis by discussing an example concerning smoking and cancer. Climenhaga argues that SOT is mistaken because it delivers the wrong verdict about a slightly different smoking-and-cancer case. He also considers a variant of SOT, called “SOT*”, and contends that it too gives the wrong result. We here reply to Climenhaga’s arguments and suggest that SOT provides a criticism of the widely held theory of inference called “inference to the best explanation”.

The hypothesis of group selection fell victim to a seemingly devastating critique in 1960s evolutionary biology. In Unto Others, we argue to the contrary, that group selection is a conceptually coherent and empirically well documented cause of evolution. We suggest, in addition, that it has been especially important in human evolution. In the second part of Unto Others, we consider the issue of psychological egoism and altruism -- do human beings have ultimate motives concerning the well-being of others? We argue that previous psychological and philosophical work on this question has been inconclusive. We propose an evolutionary argument for the claim that human beings have altruistic ultimate motives.

We address the following issues raised by the commentators of our target article and book: the problem of multiple perspectives; how to define group selection; distinguishing between the concepts of altruism and organism; genetic versus cultural group selection; the dark side of group selection; the relationship between psychological and evolutionary altruism; the question of whether the psychological questions can be answered; psychological experiments. We thank the contributors for their commentaries, which provide a diverse agenda for future study of evolution and morality. Our response will follow the organization of our book, distinguishing between evolutionary issues that concern fitness effects and psychological issues that concern motives.

That some propositions are testable, while others are not, was a fundamental idea in the philosophical program known as logical empiricism. That program is now widely thought to be defunct. Quine’s (1953) “Two Dogmas of Empiricism” and Hempel’s (1950) “Problems and Changes in the Empiricist Criterion of Meaning” are among its most notable epitaphs. Yet, as we know from Mark Twain’s comment on an obituary that he once had the pleasure of reading about himself, the report of a death can be an exaggeration. The research program that began in Vienna and Berlin continues, even though many of the specific formulations that came out of those circles are flawed and need to be replaced.

Karl Popper argued in 1974 that evolutionary theory contains no testable laws and is therefore a metaphysical research program. Four years later, he said that he had changed his mind. Here we seek to understand Popper’s initial position and his subsequent retraction. We argue, contrary to Popper’s own assessment, that he did not change his mind at all about the substance of his original claim. We also explore how Popper’s views have ramifications for contemporary discussion of the nature of laws and the structure of evolutionary theory.

Writers like Attneave [I960], Fodor [I968], and Dennett [1978] have argued that explanations of a mental capacity can only avoid the emptiness of Moliere's dormative virtue by decomposing the capacity into a set of components which are more rudimentary. But What is wrong with smart homunculi? I argue that smart homunculi may explain token events, such as why I now see the page in front of me, but they do not explain what seeing is. It is the importance of the latter explanatory problem which explains why homunculi must be so stupid.

Parsimony arguments are advanced in both science and philosophy. How are they related? This question is a test case for Naturalismp, which is the thesis that philosophical theories and scientific theories should be evaluated by the same criteria. In this paper, I describe the justifications that attach to two types of parsimony argument in science. In the first, parsimony is a surrogate for likelihood. In the second, parsimony is relevant to estimating how accurately a model will predict new data when fitted to old. I then consider how these two justifications apply to parsimony arguments in philosophy concerning theism and atheism, the mind/body problem, ethical realism, the question of whether mental properties are causally efficacious, and nominalism versus Platonism about numbers

Russell (1948), Reichenbach (1956), and Salmon (1975, 1979) have argued that a fundamental principle of science and common sense is that "matching" events should not be chalked up to coincidence, but should be explained by postulating a common cause. Reichenbach and Salmon provided this intuitive idea with a probabilistic formulation, which Salmon used to argue for a version of scientific realism. Van Fraassen (1980, 1982) showed that the principle, so construed, runs afoul of certain results in quantum mechanics. In this paper a new formulation of the principle is offered that emerges from its use in evolutionary theory. This characterization identifies fairly general conditions in which postulating common causes will be more explanatory than postulating separate causes

Reconstructing the Past seeks to clarify and help resolve the vexing methodological issues that arise when biologists try to answer such questions as whether human beings are more closely related to chimps than they are to gorillas. It explores the case for considering the philosophical idea of simplicity/parsimony as a useful principle for evaluating taxonomic theories of evolutionary relationships. For the past two decades, evolutionists have been vigorously debating the appropriate methods that should be used in systematics, the field that aims at reconstructing phylogenetic relationships among species. This debate over phylogenetic inference, Elliott Sober observes, raises broader questions of hypothesis testing and theory evaluation that run head on into long standing issues concerning simplicity/parsimony in the philosophy of science. Sober treats the problem of phylogenetic inference as a detailed case study in which the philosophical idea of simplicity/parsimony can be tested as a principle of theory evaluation. Bringing together philosophy and biology, as well as statistics, Sober builds a general framework for understanding the circumstances in which parsimony makes sense as a tool of phylogenetic inference. Along the way he provides a detailed critique of parsimony in the biological literature, exploring the strengths and limitations of both statistical and nonstatistical cladistic arguments.

Elliott Sober is one of the leading philosophers of science and is a former winner of the Lakatos Prize, the major award in the field. This new collection of essays will appeal to a readership that extends well beyond the frontiers of the philosophy of science. Sober shows how ideas in evolutionary biology bear in significant ways on traditional problems in philosophy of mind and language, epistemology, and metaphysics. Amongst the topics addressed are psychological egoism, solipsism, and the interpretation of belief and utterance, empiricism, Ockham's razor, causality, essentialism, and scientific laws. The collection will prove invaluable to a wide range of philosophers, primarily those working in the philosophy of science, the philosophy of mind, and epistemology.

We address the following issues raised by the commentators of our target article and book: (1) the problem of multiple perspectives; (2) how to define group selection; (3) distinguishing between the concepts of altruism and organism; (4) genetic versus cultural group selection; (5) the dark side of group selection; (6) the relationship between psychological and evolutionary altruism; (7) the question of whether the psychological questions can be answered; (8) psychological experiments. We thank the contributors for their commentaries, which provide a diverse agenda for future study of evolution and morality. Our response will follow the organization of our book, distinguishing between evolutionary issues that concern fitness effects and psychological issues that concern motives.