Maja Sidzińska

Criticisms of the “container” model of pregnancy picturing female and embryo as separate entities multiply in various philosophical and scientific contexts during the last decades. In this paper, we examine how this model underlies received views of pregnancy in evolutionary biology, in the characterization of the transition from oviparity to viviparity in mammals and in the selectionist explanations of pregnancy as an evolutionary strategy. In contrast, recent evo-devo studies on eutherian reproduction, including the role of inflammation and new maternal cell types, gather evidence in favor of considering pregnancy as an evolved relational novelty. Our thesis is that from this perspective we can identify the emergence of a newhistoricalindividual in evolution. In evo-devo, historical units are conceptualized as evolved entities which fulfill two main criteria, their continuous persistence and their non-exchangeability. As pregnancy can be individuated in this way, we contend that pregnant females are historical individuals. We argue that historical individuality differs from, and coexists with, other views of biological individuality as applied to pregnancy (the physiological, the evolutionary and the ecological one), but brings forward an important new insight which might help dissolve misguided conceptions.

We are all guided by thousands of norms, but how did our capacity for normative cognition evolve? I propose there is a deep but neglected link between normative cognition and practical skill. In modern humans, complex motor skills and craft skills, such as toolmaking, are guided by internally represented norms of correct performance. Moreover, it is plausible that core components of human normative cognition evolved as a solution to the distinctive problems of transmitting complex motor skills and craft skills, especially skills related to toolmaking, through social learning. If this is correct, the expansion of the normative domain beyond technique to encompass more abstract norms of fairness, reciprocity, ritual and kinship involved the elaboration of a basic platform for the guidance of skilled action by technical norms. This article motivates and defends this “skill hypothesis” for the origin of normative cognition and sets out various ways in which it could be empirically tested.

When did we begin to exist? Barry Smith and Berit Brogaard argue that a new human organism comes into existence neither earlier nor later than the moment of gastrulation: 16 days after conception. Several critics have responded that the onset of the organism must happen earlier; closer to conception. This article makes a radically different claim: if we accept Smith and Brogaard’s ontological commitments, then human organisms start, on average, roughly nine months after conception. The main point of contention is whether the fetus is or is not part of the maternal organism. Smith and Brogaard argue that it is not; I demonstrate that it is. This claim in combination with Smith and Brogaard’s own criteria commits to the view that human organisms begin, precisely, at birth.

The thesis of this paper is that our understanding of life, as reflected in the biological and medical sciences but also in our everyday transactions, has been hampered by an inappropriate metaphysics. The metaphysics that has dominated Western philosophy, and that currently shapes most understanding of life and the life sciences, sees the world as composed of things and their properties. While these things appear to undergo all kinds of changes, it has often been supposed that this amounts to no more than a change in the spatial relations of their unchanging parts. From antiquity, however, there has been a rival to this view, the process ontology, associated in antiquity with the fragmentary surviving writings of Heraclitus. In the last century it has been especially associated with the work of the British metaphysician and logician, Alfred North Whitehead. For process ontology, what most fundamentally exists is change, or process. What we are tempted to think of as constant things are in reality merely temporary stabilities in this constant flux of change, eddies in the flux of process. My main claim in this paper will be that a metaphysics of this latter kind is the only kind adequate to making sense of the living world. After explaining in more detail, the differences between these ontological views, I shall illustrate the advantages of a process ontology with reference to the category of organism. Finally I shall explore some further implications of a process ontology for biology and for philosophy.

In this paper, I assess recent claims in philosophy of science about scientific perspectivism being compatible with realism. I clarify the rationale for scientific perspectivism and the problems and challenges that perspectivism faces in delivering a form of realism. In particular, I concentrate my attention on truth, and on ways in which truth can be understood in perspectival terms. I offer a cost-benefit analysis of each of them and defend a version that in my view is most promising in living up to realist expectations.