Alex Rosenberg

The underdetermination of theory by evidence must be distinguished from holism. The latter is a doctrine about the testing of scientific hypotheses; the former is a thesis about empirically adequate logically incompatible global theories or "systems of the world". The distinction is crucial for an adequate assessment of the underdetermination thesis. The paper shows how some treatments of underdetermination are vitiated by failure to observe this distinction, and identifies some necessary conditions for the existence of multiple empirically equivalent global theories. We consider how empiricists should respond to the possibility of such systems of the world

We raise three issues for Philip Kitcher's "Ethical Project" (2011): First, we argue that the genealogy of morals starts well before the advent of altruism-failures and the need to remedy them, which Kitcher dates at about 50K years ago. Second, we challenge the likelihood of long term moral progress of the sort Kitcher requires to establish objectivity while circumventing Hume's challenge to avoid trying to derive normative conclusions from positive ones--'ought' from 'is'. Third, we sketch ways in which Kitcher's metaethical opponents could respond to his arguments against them.

This paper argues that nothing that has been discovered in the increasingly complex delails of gene regulation has provided any grounds to retract or qualify Crick's version of the central dogma. In particular it defends the role of the genes as the sole bearers of information, and argues that the mechanism of epigenetic modification of the DNA is but another vindication of Crick's version of the central dogma. The paper shows that arguments of C.K. Waters for the distinctive causual role of the genes are equivalent in important respects to the present ones and concludes with a defense of the informational role of the genes against an argument from trans-actĭng genetic regulation due to Stotz

Employing a well-known local regularity from macroeconomics, the Phillips curve, I examine Woodward’s ([2000], [2003]) account of the explanatory power of such historically restricted generalizations and the mathematical models with which they are sometimes associated. The article seeks to show that, pace Woodward, to be explanatory such generalizations need to be underwritten by more fundamental ones, and that rational choice theory would not avail in this case to provide the required underwriting. Examining how such explanatory restricted regularities are underwritten in biology—by unrestricted Darwinian regularities—provides the basis for an argument that Darwinian regularities serve the same function in human affairs. The general argument for this claim requires, inter alia , that we accept some version or other of a theory of memes. The article concludes by clearing the field of some prominent objections to the existence of memes, and extracting some policy implications from the persistence and acceleration of arms races in human affairs

Eliminativism about intentional content argues for its conclusion from the partial correctness of all three of the theses Hutto and Satne seek to combine: neo-Cartesianism is correct to this extent: if there is intentional content it must originally be mental. Neo-Behaviorism is correct to this extent: attribution of intentional content is basically a heuristic device for predicting the behavior of higher vertebrates. Neo-Pragmatism is right to this extent: the illusion of intentionality in language is the source of the illusion of intentionality in thought. Eliminativists employ the insights of all three “neo”-theses to explain why there is no such thing and why the systematic illusion that there is intentional content runs so deep.

This user-friendly text covers key issues in the philosophy of science in an accessible and philosophically serious way. It will prove valuable to students studying philosophy of science as well as science students. Prize-winning author Alex Rosenberg explores the philosophical problems that science raises by its very nature and method. He skilfully demonstrates that scientific explanation, laws, causation, theory, models, evidence, reductionism, probability, teleology, realism and instrumentalism actually pose the same questions that Plato, Aristotle, Descartes, Hume, Kant and their successors have grappled with for centuries.

I note the multitude of ways in which, beginning with the classic paper by Machamer et al., the mechanists have qualify their methodological dicta, and limit the vulnerability of their claims by strategic vagueness regarding their application. I go on to generalize a version of the mechanist requirement on explanations due to Craver and Kaplan :601–627, 2011) in cognitive and systems neuroscience so that it applies broadly across the life sciences in accordance with the view elaborated by Craver and Darden in In Search of Mechanisms. I then go on to explore what ramifications their mechanist requirement on explanations may have for explanatory “dependencies” reported in biology and the special sciences. What this exploration suggests is that mechanism threatens to eliminate instead of underwrite a large number of such “dependencies” reported in higher-levels of biology and the special sciences. I diagnose the source of this threat in mechanism’s demand that explanations identify nested causal differences makers in mechanisms, their components, the components further components, and so forth. Finally, I identify the “love–hate” relationship mechanism must have with functional explanation, and show how it makes mechanism an extremely interesting thesis indeed.

There is only one physically possible process that builds and operates purposive systems in nature: natural selection. What it does is build and operate systems that look to us purposive, goal directed, teleological. There really are not any purposes in nature and no purposive processes ether. It is just one vast network of linked causal chains. Darwinian natural selection is the only process that could produce the appearance of purpose. That is why natural selection must have built and must continually shape the intentional causes of purposive behavior. Fodor’s argument against Darwinian theory involves a biologist’s modus tollens which is a cognitive scientist’s modus ponens. Assuming his argument is valid, the right conclusion is not that Darwin’s theory is mistaken but that Fodor’s and any other non-Darwinian approaches to the mind are wrong. It shows how getting things wrong in the philosophy of biology leads to mistaken conclusions with the potential to damage the acceptance of a theory with harmful consequences for human well-being. Fodor has shown that the real consequence of rejecting a Darwinian approach to the mind is to reject a Darwinian theory of phylogenetic evolution. This forces us to take seriously a notion that otherwise would not have much of a chance: that when it comes to the nature of mental states, indeterminacy rules. This is an insight that should have the most beneficial impact on freeing cognitive neuroscience from demands on the adequacy of its theories that it could never meet

Thought in a Hostile World1 has four ostensible aims: …[1] to develop and vindicate a set of analytical tools for thinking about cognition and its evolution… [2] to develop a substantive theory of the evolution of human uniqueness… [3] to explore, from this evolutionary perspective, the relationship between folk psychology and an integrated scientific conception of human cognition… [4] to develop a critique of, and an alternative to, nativist, modular versions of evolutionary psychology (p. viii). Of these four aims, the most immediately interesting must be [2] and [4], a narrative account of what special features in hominid evolution led to our psychologically unique capacities, and the negative implications of that account for nativist theories that treat these psychological capacities as innate and genetically grounded. These two aims are interesting in part because their conjunction is to say the least, unexpected! Thought in a hostile world is nothing less than a Darwinian argument for something approaching Locke’s Tabula Rasa.

Philosophical Darwinism is a species of naturalism. Among philosophers, naturalism is widely treated as the view that contemporary scientific theory is the source of solutions to philosophical problems. Thus, naturalists look to the theory of natural selection as the primary source in coming to solve philosophical problems raised by human affairs. For it combines more strongly than any other theory relevance to human affairs and scientific warrant. Other theories, especially in physics and chemistry, are more strongly confirmed, especially because their more precise predictions can be tested in real time. But these theories have little to tell us about human conduct and institutions. On the other hand, actual and possible theories, in the social and behavioral sciences, may in the future have more tell us about humanity than Darwinian theory, but these theories do not as yet have anything like the degree of confirmation of Darwin’s theory. Since Darwinism has important consequences for human affairs, the naturalist must look to Darwin’s theory, above all others, in the search for philosophical understanding.

It is widely held that disciplines are autonomous when their taxonomies are “substrate neutral” and when the events, states and processes that realize their descriptive vocabulary are heterogeneous. This will be particularly true in the case of disciplines whose taxonomy consists largely in terms that individuate by function. Having concluded that the multiple realization of functional kinds is far less widespread than assumed or argued for, Shapiro cannot avail himself of the argument for the autonomy of the special sciences which relies on multiple realization. This makes urgent the question of whether we must “now give up the idea that functionalist taxonomies have any scientific value?” [p. 650]. He acknowledges that we must either deny that the special sciences are autonomous, because higher level kinds have only a single realization and can thus be reduced, or else we must deny that there are empirical laws in the special sciences. “In other words, either special sciences have no ontological independence from lower level sciences or, worse, they have no empirical laws, which is to say that they are not empirical sciences at all. [p. 650]” Shapiro’s reductionist/eliminativist dilemma for the special sciences is unreal. For he has not canvassed the most important source of multiple realization in nature, and this source obviates his dilemma for most of the special sciences. Moreover, the route he offers between the horns of his dilemma leads pretty directly to impalement on its eliminativist horn. Or so I shall try to show in this comment.

We argue that a fashionable interpretation of the theory of natural selection as a claim exclusively about populations is mistaken. The interpretation rests on adopting an analysis of fitness as a probabilistic propensity which cannot be substantiated, draws parallels with thermodynamics which are without foundations, and fails to do justice to the fundamental distinction between drift and selection. This distinction requires a notion of fitness as a pairwise comparison between individuals taken two at a time, and so vitiates the interpretation of the theory as one about populations exclusively.

The issue of whether there are laws in biology and the “special science”1 has been of interest owing to the debate about whether scientific explanation requires laws. A well-warn argument goes thus: no laws in social science, no explanations, or at least no scientific explanations, at most explanation-sketches. The conclusion is not just a matter of labeling. If explanations are not scientific they are not epistemically or practically reliable. There are at least three well-known diagnoses of where this argument goes wrong. First, the argument that there are no laws in social science adopts an account of laws that is too stringent, one that not even the physical sciences satisfy (Cartwright 1983, Mitchell 2000). On a less stringent definition, there are plenty of laws in social science (and biology). These laws are, sensu Fodor, “non-strict,” as opposed to the “strict laws” (if any—vide Cartwright 1983) of physics. Second, scientific explanation does not require laws, and when laws do explain, they do so because they satisfy some other requirement on scientific explanation, for example unification, or the identification of causal difference-makers (Friedman 1974, Kitcher 1989, Salmon 1984, Strevens 2009). A third view, increasingly attractive among philosophers of social science and biology is due to James Woodward (2000, 2003). This view, like the second one eschews laws and identifies causes as difference makers. On this view explanations do require regularities, but these regularities need only satisfy a requirement of “invariance” under certain specified circumstances, in order to be explanatory, and..

The administrators of the human genome project were eager to stimulate public discussion, academic debate, legal and legislative deliberation of how individuals and institutions should respond to the revolution in genomics. Paramount among the issues whose discussion they encouraged are three obvious matters: The threat which access to our genetic information poses for heath insurance, employment, and social discrimination the nefarious consequences for scientific advance of turning basic scientific discoveries about genomes into private property The permissibility of prenatal genetic screening, germline therapy, cloning and other in- vitro reproductive processes. It should not be surprising that there is a great deal of uniformity of views about most of the problems that come under these three headings. For they do not raise issues different in kind from those we faced in bioethics before the genomic revolution. Even starting from divergent moral theories, by and large people have come to broadly similar conclusions about which newly available choices are morally permissible and which are not. Our moral intuitions and articulated moral theory have stood us in good stead, providing substantial grounds for disapproving new genomically inspired examples of old practices–like eugenics, the paternalism of health-care experts, and the sacrifice of individual rights to..

Genetic determinism labels the morally problematical claim that some socially significant traits, traits we care about, such as sexual orientation, gender roles, violence, alcoholism, mental illness, intelligence, are largely the results of the operation of genes and not much alterable by environment, learning or other human intervention. Genetic determinism does not require that genes literally fix these socially significant traits, but rather that they constrain them within narrow channels beyond human intervention. In this essay we analyze genetic determinism in light of what is now known about the inborn error of metabolism phenylketonuria , which has for so long been the poster child ‘simple’ argument in favor of some form of genetic determinism. We demonstrate that this case proves the exact opposite of what it has been proposed to support and provides a strong refutation of genetic determinism in all its guises

Reductionism is a metaphysical thesis, a claim about explanations, and a research program. The metaphysical thesis reductionists advance (and antireductionists accept) is that all facts, including all biological facts, are fixed by the physical and chemical facts; there are no non-physical events, states, or processes, and so biological events, states and processes are “nothing but” physical ones. The research program can be framed as a methodological prescription which follows from the claim about explanations. Antireductionism does not dispute reductionism’s metaphysical claim, but rejects the explanatory claim and so the methodological moral. To a first approximation what reductionists and antireductionists disagree about is whether explanations in functional biology can be or need to be explained by or completed or perhaps replaced by explanations in terms of molecular biology.i And this disagreement over the adequacy of explanations in functional biology drives a significant methodological disagreement with consequence for the research program of biology.

An examination of the foundations of Elliot Sober's philosophy of biology as reflected in his introductory textbook of that title reveals substantial and controversial philosophical commitments. Among these are the claim that all understanding is historical, the assertion that there are biological laws but they are necessary truths, the view that the fundamental theory in biology is a narrative, and the suggestion that biology adverts to ungrounded probabilistic propensities of the sort to be met with elsewhere only in quantum mechanics.

Philosophers of biology have been absorbed by the problem of defining evolutionary fitness since Darwin made it central to biological explanation. The apparent problem is obvious. Define fitness as some biologists implicitly do, in terms of actual survival and reproduction, and the principle of natural selection turns into an empty tautology: those organisms which survive and reproduce in larger numbers, survive and reproduce in larger numbers. Accordingly, many writers have sought to provide a definition for ‘fitness’ which avoid this outcome. In particular the definition of fitness as a probabilistic propensity has been widely favored.1 Others, recognizing that no definition both correct and complete can actually be provided, have accepted the consequence that the leading principle of the theory is a definitional truth and attempted to mitigate the impact of this outcome for the empirical character of the theory.2 Still others have argued that ‘fitness’ is properly viewed as a term undefined in the theory of natural selection (on the model of mass—a term undefined in Newtonian mechanics).3 But few have contemplated the solution to this problem proposed by Mohan Matthen and André Ariew (hereafter, MA), in..