Bruno Borge

In the context of contemporary debates on scientific realism, structural realism(SR), explicitly introduced by John Worrall (1989), has shown to be one of the most vigorous philosophical proposals. It suggests that the knowledge that science has given us along its history is about the structure of the world, rather than about its content (nature). James Ladyman (1998), in co-authorship with Steven French (2003a, 2003b), has defended an ontic version of this position that can be summarized as follows: our knowledge is only about the structure of the world, because it’s all there is. This ontic structural realism (OSR) bases its attempt at a structural reconceptualization of objects on a metaphysical underdetermination at the level of elemental particles posited by quantum mechanics, before which the traditional realist finds herself without any resource to answer this simple question: “What is a quantum object?” OSR has motivated many objections that challenge its conceptual basis, the development of its argumentation, and even its mere coherence. Anjan Chakravartty (2003) maintains that, even when taking for granted the starting point of OSR, the replacement of an ontology of objects by one that posits structures as its primordial component is unjustified, because it does not satisfy some basic methodological principles. My aim in the present workis not to offer a complete defense of OSR, but to question the reasons given by Chakravartty to support this claim. Key words: scientific realism, structural realism, ontic structural realism.

Standard quantum mechanics poses serious challenges to some principles deeply entrenched in traditional metaphysics. In particular, the theory defies the ontological category of individual object through three of its features: contextuality, non-separability, and indistinguishability. The difficulties have prompted the development of non-traditional ontological frameworks intended to account for the quantum domain. Some approaches advocate replacing the classical conception of a realm of objects endowed with properties by an ontology that either dispenses with the category of object altogether or treats it as a derivative notion. The Modal-Hamiltonian Interpretation (MHI) of quantum mechanics and Ontic Structural Realism (OSR) exemplify this position. MHI proposes an ontology in which quantum systems are non-objectual bundles of properties linked by definite physical relations. The OSR defends the ontological primacy of structures, within which objects are construed as nodes of relations. The aim of this article is to compare these two ontological approaches, highlighting both their points of convergence and their divergences, particularly in light of the ontological challenges posed by quantum mechanics. With this aim, the article is structured as follows. Section 2 outlines the ontology of MHI, introducing the distinction between type-properties and case-properties, characterizing quantum systems as non-objectual bundles, and analyzing the role of symmetry groups in providing physical content to the theory and governing actualization. Section 3 turns to OSR, examining its motivations, its distinction between physical and mathematical structures, and the modal character of structures. Section 4 offers a systematic comparison of the two approaches, considering their respective motivations and scope, their shared commitment to an object-free ontology, the role played by symmetry groups within each framework, and their contrasting interpretations of modality. Finally, Section 5 presents some concluding remarks.

This paper defends weak and local methodological continuity—that is, continuity with respect to specific shared devices rather than global methodological frameworks—across science, naturalized metaphysics, and autonomous metaphysics. The contemporary debate has conflated two distinct continuity problems: whether naturalized metaphysics can share in science’s epistemic success and whether proximity to science privileges certain metaphysical approaches over others. Additionally, continuity claims involve multiple dimensions that are not always properly distinguished. The paper makes two interconnected contributions. First, I develop a triadic framework that distinguishes these continuity problems and dimensions, providing analytical tools for practice-sensitive assessments. Second, applying this framework, I argue that thought experiments, understood as shared methodological devices, exhibit methodological continuity across all three domains. The analysis shows that thought experiments perform structurally analogous roles in each domain despite operating under different epistemic constraints and background commitments. This methodological continuity neither presupposes nor entails strong epistemic conclusions, but demonstrates that the science-metaphysics relationship resists simple dichotomies of complete continuity or categorical discontinuity. The framework suggests a productive methodological reorientation: rather than debating global continuity a priori, philosophical inquiry should examine how specific methodological devices function across domains through careful, local case studies. Thought experiments provide one such case; the approach developed here applies to other shared methodological tools.

Both descriptivism and the causal theory of reference fail to account for the meaning of theoretical terms in a way consistent with scientific realism. Faced with this problem, hybrid theories of reference have been developed. They combine features of both descriptivism and the causal theory and seek to capture the advantages of each. In this work, we critically analyze two strategies to articulate hybrid theories of reference in the face of the problem of the meaning of theoretical terms. They are exemplified by the proposals of Psillos and Kitcher. We argue that neither of these strategies is successful in articulating the descriptive and causal elements in a genuine hybrid theory of reference that satisfies the standards of scientific realism.

Current debate on Structural Realism starts when Worrall suggest this position is capable of accounting for the central intuitions of both Scientific Realism and Antirealism. Since then, it has become a rich field of debate in which complex disputes have emerged. In this paper I maintain that, despite its recent appearance on the philosophical scene, SR constitutes the crowning of an epistemological trend I propose to call ‘structuralist tradition’. I take as its central feature to put the focus on the relations that exist in the natural world, rather than in the nature of the entities that maintain those relations. But despite this common feature, the various positions that have constituted that tradition in general, and the variants of RE in particular, have not offered a precise and uniform notion of structure.

The dispute between nomological realists and anti-realists has been reflected in the formulation of various arguments and counterarguments that reach topics as diverse as modality, induction and the very scientific practice. In this context it is common to take the main realist argument –the nomological argument– for an instance of Inference to the Best Explanation, while Nomological Anti-realism is considered a skeptical alternative concerning natural laws, sustained by independent reasons. This paper aims to review that image of the Nomological Realism vs. Anti-realism debate in light of what we believe is an appropriate distinction between abduction and Inference to the Best Explanation.

In this paper, I critically review Buacar’s and Moretti’s positions on the justification and normativity of logic. I argue that they rely on a transcendentalist move to account for the normativity of logic and that this has undesirable consequences, in particular for Buacar’s position. I propose a revised notion of normativity in order to lay the groundwork for an alternative proposal that takes up the general outlines of Buacar’s analysis while emphasizing the naturalistic component of her ideas.

Resumen En la filosofía de Lakatos existe una tensión entre falibilismo y optimismo epistemológico. En el presente artículo propongo la reconstrucción de dos elementos clave para resolver positivamente esa tensión: una noción de verdad empírica, que neutralice el convencionalismo, y una noción de verdad parcial, que dé cuenta de la creciente verosimilitud de los programas de investigación. Para esto último, reviso un aspecto de la obra de Lakatos frecuentemente ignorado por los críticos: su posición en el debate acerca de las leyes de la naturaleza.There is a tension between fallibilism and epistemological optimism in Lakatos’s philosophy. This article proposes the reconstruction of two key elements to positively resolve such tension: a notion of empirical truth that could neutralize conventionalism, and a notion of partial truth, capable to account for the increasing verisimilitude of research programs. For the latter, I review one aspect of Lakatos’s work often ignored by the critics: his position on the debate regarding laws of nature.

Las teorías de la referencia puramente descriptivistas o causales fracasan a la hora de dar cuenta del modo en que se fija y puede rastrearse la referencia de los términos teóricos. Psillos propuso dos versiones del descriptivismo causal que recogen argu-mentos presentes en defensas previas de dicha posición. Se trata de una teoría mixta que pretende solucionar el problema y acomodarse a intuiciones presentes en enfo-ques alternativos, como el que apela a oraciones de Ramsey. El artículo se propone mostrar la insuficiencia del descriptivismo causal como solución al problema de la referencia de los términos teóricos.

El problema de cómo un modelo teórico —i.e., una entidad matemática—puede representar algo en la naturaleza es central para el EstructuralismoEmpirista (EE) de van Fraassen. Su solución consiste en identificar unelemento indexical presente en toda aserción de la forma “X representa aY”. El presente trabajo pretende mostrar que: (a) dicho problema no es unobstáculo para el realismo más de lo que lo es para el EE; (b) la soluciónde van Fraassen deja al defensor del EE ante un dilema fatal: o bien nopuede dar cuenta de algunos de los supuestos más básicos de su posición,o bien debe conceder demasiado al realismo.

Los desacuerdos acerca de la ontología científica han sido frecuentemente reconstruidos como el resultado de una disputa entre stances epistémicas rivales. En el presente trabajo, (i) caracterizamos algunos de estos desacuerdos como desacuerdos profundos. Además, (ii) mostramos que los desacuerdos profundos sobre ontología científica pueden surgir no solo de la adopción de diferentes stances epistémicas, sino entre posiciones que se encuadran dentro de una misma stance. El desarrollo de ese punto nos permite, a su vez, establecer una distinción entre tipos de desacuerdos profundos y explorar la posibilidad de que existan diferencias de grado entre ellos.

In several academic studies, Pablo Melogno lays the groundwork for formulating election rational criteria between incommensurable theories, seeking to reconcile the Kuhnian notion of incommensurability with rationalist reconstructions of the processes of theoretical change. One of the axes of this project focuses on the semantic aspects of incommensurability, particularly the development of historical semantics that relativizes the scope of semantic holism. In this analysis, I deepen and extend Melogno’s project by considering various aspects of hybrid theories of reference.

As questões das leis da natureza e da modalidade subjacente à regularidade natural muitas vezes têm sido tratadas como uma só. No entanto, a análise metafísica mostra que só as posições que assumem um compromisso ontológico com as leis da natureza podem ser consideradas dentro do Realismo Nomológico. Mumford propõe uma alternativa ao RN compatível com os compromissos modais comumente associados a posições realistas. Neste ponto de vista, o peso da modalidade não está posto nas leis, mas sim em propriedades entendidas em termos de poderes e propensões. De acordo com sua própria nomenclatura, trata-se de um Realismo sem Leis. Neste trabalho pretende-se mostrar, em primeiro lugar, que os argumentos de Mumford contra o RN não justificam a sua rejeição e, em segundo lugar, defende-se que a metafísica disposicional do RSL leva, pelo menos, aos mesmos problemas que o RN.

This work applies Jessica Wilson’s metaphysical indeterminacy approach, ba-sed on the determinable-determinate distinction, to ancient ontologies, focu-sing on the Cyrenaic school. It argues that this conceptual framework elucida-tes the nature of indeterminacy in Cyrenaic metaphysics, complementing and resolving tensions in Ugo Zillioli’s interpretation. The study reviews the con-temporary debate on metaphysical indeterminacy, presents Wilson’s approach and its applications, and applies it to ancient ontologies, particularly the Cyre-naic school. It discusses the conceptual and interpretative advantages of this application, contributing to a deeper understanding of Cyrenaic metaphysics within the context of indeterminacy ontologies in ancient philosophy.

RESUMEN Un experimento mental en ciencias fácticas consiste en la representación de un escenario imaginario. A partir de la presentación de condiciones iniciales y la postulación de una situación hipotética o contrafáctica, se solicita al lector que realice mentalmente alguna operación, manipule ciertas variables o ponga en funcionamiento algún aparato o instrumento. En virtud de este ejercicio sería posible, en principio, obtener nuevo conocimiento acerca de algún aspecto del mundo natural. El debate acerca de las funciones de los experimentos mentales en las ciencias fácticas está centrado en establecer la validez del conocimiento acerca del mundo empírico que estos dispositivos son capaces de proporcionar. La propuesta interpretativa de Brown da sustento a la idea de que, en casos excepcionales, los experimentos mentales pueden cumplir funciones probatorias. Los denominados “experimentos mentales platónicos” permiten intuir leyes de la naturaleza y justificar a priori las hipótesis propuestas. Sostenemos que la conexión trazada por Brown entre los experimentos mentales y leyes naturales exhibe un aspecto problemático de su filosofía: el compromiso injustificado con una metafísica inflacionaria. Mostramos que es posible explicar el mecanismo a través del cual estos dispositivos proporcionan conocimiento nuevo y dar cuenta tanto de su poder heurístico cómo de su valor evidencial a partir compromisos metafísicos más modestos. ABSTRACT Thought experiments in factual science consists on the representation of an imaginary scenario. Starting with the presentation of a hypothetical or counterfactual situation and the description of initial conditions, the reader is asked to mentally perform some operation, to manipulate certain variables or to put into operation some apparatus or instrument. In virtue of this exercise, it would be possible to obtain new knowledge about the natural world. The debate on the functions of thought experiments in physics is focused on determining the validity of the empirical knowledge that these devices are capable of providing. Brown supports the idea that, in exceptional cases, thought experiments can perform probative functions. The so-called “Platonic Thought Experiments” allow us to intuit laws of nature and provide an a priori justification of the proposed hypotheses. We hold that Brown's connection between thought experiments and laws of nature exhibits a problematic aspect of his philosophy: the unjustified commitment with an inflationary metaphysics. We show that it is possible to explain the mechanism through which these devices provide new knowledge and give an account of both their heuristic power and their evidential value from modest metaphysical commitments.

In recent decades, the metaphysics of science has established itself as a distinct and dynamic field. This development has not only revitalized metaphysics as a serious area of inquiry but has also built a crucial bridge between scientific practice and enduring metaphysical questions. By anchoring metaphysical investigation in our best scientific theories, the field seeks to uncover and explore the fundamental nature of reality. This approach moves beyond a priori speculation, engaging directly with the empirical concepts and theoretical structures that shape our understanding of the physical world.

This paper defends weak and local methodological continuity—that is, continuity with respect to specific shared devices rather than global methodological frameworks—across science, naturalized metaphysics, and autonomous metaphysics. The contemporary debate has conflated two distinct continuity problems: whether naturalized metaphysics can share in science's epistemic success and whether proximity to science privileges certain metaphysical approaches over others. Additionally, continuity claims involve multiple dimensions that are not always properly distinguished. The paper makes two interconnected contributions. First, I develop a triadic framework that distinguishes these continuity problems and dimensions, providing analytical tools for practice-sensitive assessments. Second, applying this framework, I argue that thought experiments, understood as shared methodological devices, exhibit methodological continuity across all three domains. The analysis shows that thought experiments perform structurally analogous roles in each domain despite operating under different epistemic constraints and background commitments. This methodological continuity neither presupposes nor entails strong epistemic conclusions, but demonstrates that the science-metaphysics relationship resists simple dichotomies of complete continuity or categorical discontinuity. The framework suggests a productive methodological reorientation: rather than debating global continuity a priori, philosophical inquiry should examine how specific methodological devices function across domains through careful, local case studies. Thought experiments provide one such case; the approach developed here applies to other shared methodological tools.

Resumen Un diagnóstico más que difundido acerca de la obra de Lakatos señala que su proyecto soslayó por completo la cuestión de la verdad como parte central del análisis del conocimiento científico. En una línea semejante, Hacking afirma que Lakatos encontró en la metodología un sustituto para la verdad. Incluso quienes descreen de estas interpretaciones acuerdan respecto de que Lakatos falla en dar cuenta de la relación entre el desarrollo del conocimiento y el aumento de la verosimilitud. En el presente trabajo argumento que el problema de la verdad es central al proyecto filosófico de Lakatos, y es posible construir una interpretación alternativa en la que su proyecto de establecer un vínculo entre método y verdad pueda tenerse como exitoso. Propongo una lectura davidsoniana que adjudica a Lakatos un realismo epistémico.A widespread interpretation of Lakatos’ work says his project completely sidestepped the question of truth as a central part of the analysis of scientific knowledge. In a similar vein, Hacking states that Lakatos found in methodology a substitute for truth. Even those who are skeptical of these interpretations agree that Lakatos failed to give an account of the relation between the growth of knowledge and increasing verisimilitude. In this paper I maintain that the problem of truth is central to Lakatos’ philosophical project, and it is possible to develop an alternative interpretation in which his project to establish a link between method and truth can be seen as successful. I put forward a Davidsonian interpretation that ascribes to Lakatos an epistemic realism.

The issues of laws of nature and the modality underlying natural regularity have often been treated as one. Metaphysical analysis shows, however, that only those positions that assume an ontological commitment to laws of nature can be considered within Nomological Realism (NR). Mumford (2004) proposes an alternative to NR compatible with the modal commitments commonly associated with realist positions. In this view, the weight of modality is not set on laws but on properties — understood in terms of powers and propensities. A Realist Lawlessness (RL), according to his own nomenclature. In this paper I aim to show, first, that Mumford’s arguments against NR do not justify its rejection. Second, I argue that the dispositional metaphysic of RL leads at least to the same problems as NR. Keywords: laws of nature, scientific laws, Nomological Realism, Stephen Mumford.

Mauro Dorato's "Science and Representative Democracy" argues for the essential link between science and democracy. He posits both as problem-solving systems, advocating for representative democracy to integrate scientific knowledge into policy and emphasizing scientific literacy for informed citizen participation. Revisiting the Lippmann-Dewey debate, he champions education and utilizes Condorcet's jury theorem to highlight the potential of informed decision-making. He tackles challenges like scientific disinformation and advocates for scientific literacy. By comparing the principles of science and democracy, he reveals their interconnectedness. While further exploration of practical challenges and direct democracy's potential would be beneficial, the book remains a valuable contribution to understanding the vital relationship between science and democracy in the modern world.

According to epistemic structural realism scientific theories provide us only with knowledge about the structure of the unobservable world, but not about its nature. The most significant objection that this posi- tion has faced is the so-called Newman’s problem. In this paper I offer an alternative objection to EER. I argue that its formulation leads to undesirable skeptical positions in two fields close to scientific realism: the debates on modality and laws of nature. I also show that there is an interesting sense in which my objection is stronger than the one offered by Newman.

Este artículo conecta la epistemología del desacuerdo y la metafísica de la ciencia al proponer que los desacuerdos en ontología científica pueden entenderse como instancias de desacuerdo profundo que exhiben diversos grados de profundidad. Primero establecemos las características centrales de los desacuerdos profundos y argumentamos que las explicaciones estándar fallan en acomodar su naturaleza gradual. Tomando el debate entre las stances empirista y metafísica en ontología científica como un caso paradigmático, mostramos cómo este desacuerdo satisface los criterios para ser considerado un desacuerdo profundo. Luego, basándonos en trabajos recientes en epistemología del desacuerdo, desarrollamos un marco teórico que muestra cómo la profundidad de los desacuerdos se correlaciona con la generalidad de los principios en conflicto. A través de un estudio de caso detallado de debates sobre modalidad en ontología científica, demostramos tres niveles de profundidad: desacuerdos entre perspectivas (más profundos), desacuerdos dentro de perspectivas sobre dominios específicos (intermedios), y desacuerdos dentro de sub-posiciones (menos profundos). Este análisis revela que los desacuerdos profundos en metafísica de la ciencia no son monolíticos sino que exhiben una estructura rica que explica tanto su persistencia como el progreso diferencial posible a través de diferentes debates. Nuestro marco proporciona tanto una perspectiva teórica sobre la naturaleza del desacuerdo filosófico como una orientación práctica para entender los límites y perspectivas de la metafísica de la ciencia.