Armin W. Schulz

This paper defends the communitarian account of meaning against Boghossian’s (Wittgensteinian) arguments. Boghossian argues that whilst such an account might be able to accommodate the infinitary characteristic of meaning, it cannot account for its normativity: he claims that, since the dispositions of a group must mirror those of its members, the former cannot be used to evaluate the latter. However, as this paper aims to make clear, this reasoning is fallacious. Modelling the issue with four (justifiable) assumptions, it shows that Condorcet’s ‘Jury Theorem’ can be used to prove that the dispositions of the majority of the members of a group can differ from those of any individual member in a way that makes it possible to use communal dispositions as a standard with which individual dispositions can be assessed. Moreover, the argument of the paper is also shown to have general implications for the use of formal methods in the explanation of the nature of certain fallacious inferences.

Felsenstein’s method of independent contrasts (FIC) is one of the most widely used approaches to the study of correlated evolution. However, it is also quite controversial: numerous researchers have called various aspects of the method into question. Among these objections, there is one that, for two reasons, stands out from the rest: first, it is rather philosophical in nature; and second, it has received very little attention in the literature thus far. This objection concerns Sober’s charge that the FIC is methodologically flawed due to its (seemingly) resting on the assumption that the traits it studies evolved by drift—and thus ruling out selective hypotheses from the start. In this article, I try to rebut this charge. To do this, I first consider a preliminary conceptual worry—the question of how it is even possible for two drift-driven traits to be evolutionarily correlated—and show that it can be answered by noting that the FIC can be seen as being concerned with the investigation of the modularity of the relevant traits. Given this, I then show that Sober’s methodological charge can at least be mitigated by noting that the assumptions behind the FIC do not in fact preclude it from investigating selective hypotheses. I end by pointing out that making this clearer is not just relevant for defending the cogency of the FIC, but also for developing a deeper understanding of correlated evolution in general

David Buss’s Sexual Strategies Theory is one of the major evolutionary psychological research programmes, but, as I try to show in this paper, its theoretical and empirical foundations cannot yet be seen to be fully compelling. This lack of cogency comes about due to Buss’s failure to attend to the interactive nature of his subject matter, which leads him to overlook two classic and well known issues of game theoretic and evolutionary biological analysis. Firstly, Buss pays insufficient attention to the fact that, since mate choice is a cooperative decision, what is adaptive for the two sexes individually is irrelevant to the evolutionary explanation of our sexual strategies; instead, all that matters is what is adaptive given the choices made by the other sex. Secondly, Buss does not pay enough attention to the difference between polymorphic and monomorphic evolutionarily stable states in his attempt to empirically confirm his theory. Because of this, the data he presents and analyses are unable to show that natural selection is the most important element in the explanation of the origins of our sexual strategies. In this way, I try to make clear that, at least as things stand now, Buss has failed to provide compelling grounds for thinking that Sexual Strategies Theory can make a major contribution to human psychology

Finding out why we have beliefs and desires is important for a thorough understanding of the nature of our minds (and those of other animals). It is therefore unsurprising that several accounts have been presented that are meant to answer this question. At least in the philosophical literature, the most widely accepted of these are due to Kim Sterelny and Peter Godfrey-Smith, who argue that beliefs and desires evolved due to their enabling us to be behaviourally flexible in a way that reflexes do not—which, they claim, is beneficial in epistemically complex environments. However, as I try to make clear in this paper, upon closer consideration, this kind of account turns out to be theoretically implausible. In the main, this is because it fails to give due credit to the powers of reflex-driven organisms, which can in fact be just as flexible in their behaviour as ones that are belief/desire-driven. In order to improve on this account, I therefore propose that beliefs and desires evolved, not due to their enabling us to do something completely different from what reflexive organisms can do, but rather due to their enabling us to do the same things better. Specifically, I argue that beliefs and desires evolved for making the generation of behaviour more efficient, since they can simplify the necessary cognitive labour considerably. I end by considering various implications of this account

A recent trend in economics has been to appeal to evolutionary theory when addressing various open questions in the subject. I here further investigate one particular such appeal to evolutionary biology: the argument that, since markets select firms as coherent units, firms should be seen to be genuine economic agents. To assess this argument, I present a model of firm/office selection in a competitive market, and show that there are cases where markets can select for firms/offices as collective units – and thus, as agents of their own – but also that there are cases where they do not. In this way, I try to make the evolutionary argument for the agency-based view of the firm more precise

recent defence of the massive modularity thesis. However, as this paper seeks to show, there are major flaws in its structure. If construed deductively, it is unsound: modular mental architecture is not necessarily the best architecture, and even if it were, this alone would not show that this architecture evolved. If construed inductively, it is not much more convincing, as it then appears to be too weak to support the kind of modularity Carruthers is concerned with. The upshot of this is that whatever reason we might have for believing that the mind is massively modular, it is not based on the argument from design. Introduction Carruthers’ Argument from Design Modularity and Optimality: Problems for the Deductive Argument from Design Degrees of Modularity: Problems for the Inductive Argument from Design Conclusion CiteULike     Connotea     Del.icio.us     What's this?