The Historical Developmental Perspective of Thomas S
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Professor Richard N. Boyd 3:00 PM
DEPARTMENT OF COMPUTER SCIENCE University of Houston NSF Science Ethics Series TITLE: Evolutionary Theory as Methodological FRIDAY, OCT 19, 2012 Anesthesia: Methodological and Philosophical Lessons 3:00 P.M. - 5:00 P.M. from Evolutionary Psychology 232 PGH Professor Richard N. Boyd Host: Dr. Ioannis Pavlidis According to mainstream ‘evolutionary psychology’ evolutionary theory makes an important methodological contribution to human social psychology. Consideration of plausible evolutionary scenarios regarding early human social behavior are said to provide a methodologically independent source of insights, identifying some psychological theories as those ‘predicted’ or otherwise especially supported by evolutionary theory. The methodological practices characteristic of ‘evolutionary psychology’ are such that the theories so identified are typically reductionist or nativist theories which minimize the role of social structures and of learning in explaining human social behaviors. In fact, the relevant sort of methodological independence guarantees that such scenarios do not favor reductionist or nativist theories over theories that emphasize the role of learning and of social structures (or vice versa). So, in practice, appeals to evolutionary theory function as a sort of methodological anesthesia, directing psychologists’ attention away from scientifically important alternatives to reductionist or nativist theories. About Professor Richard N. Boyd Richard Boyd is Susan Linn Sage Professor of Philosophy and Professor of Science and Technology Studies at Cornell University. He did his undergraduate work (mathematics) and graduate work (philosophy) at MIT. He has held teaching appointments at The University of Michigan, The University of California Berkeley, Harvard, MIT, The University of Canterbury (NZ), The University of Melbourne, and Claremont-McKenna College. He works on issues in philosophy of science, the philosophy of biology, the philosophy of mind, and metaethics. -
Natural Kinds and Concepts: a Pragmatist and Methodologically Naturalistic Account
Natural Kinds and Concepts: A Pragmatist and Methodologically Naturalistic Account Ingo Brigandt Abstract: In this chapter I lay out a notion of philosophical naturalism that aligns with prag- matism. It is developed and illustrated by a presentation of my views on natural kinds and my theory of concepts. Both accounts reflect a methodological naturalism and are defended not by way of metaphysical considerations, but in terms of their philosophical fruitfulness. A core theme is that the epistemic interests of scientists have to be taken into account by any natural- istic philosophy of science in general, and any account of natural kinds and scientific concepts in particular. I conclude with general methodological remarks on how to develop and defend philosophical notions without using intuitions. The central aim of this essay is to put forward a notion of naturalism that broadly aligns with pragmatism. I do so by outlining my views on natural kinds and my account of concepts, which I have defended in recent publications (Brigandt, 2009, 2010b). Philosophical accounts of both natural kinds and con- cepts are usually taken to be metaphysical endeavours, which attempt to develop a theory of the nature of natural kinds (as objectively existing entities of the world) or of the nature of concepts (as objectively existing mental entities). However, I shall argue that any account of natural kinds or concepts must an- swer to epistemological questions as well and will offer a simultaneously prag- matist and naturalistic defence of my views on natural kinds and concepts. Many philosophers conceive of naturalism as a primarily metaphysical doc- trine, such as a commitment to a physicalist ontology or the idea that humans and their intellectual and moral capacities are a part of nature. -
Thomas Kuhn on Paradigms
Vol. 29, No. 7, July 2020, pp. 1650–1657 DOI 10.1111/poms.13188 ISSN 1059-1478|EISSN 1937-5956|20|2907|1650 © 2020 Production and Operations Management Society Thomas Kuhn on Paradigms Gopesh Anand Department of Business Administration, Gies College of Business, University of Illinois at Urbana-Champaign, 469 Wohlers Hall, 1206 South Sixth Street, Champaign, Illinois 61820, USA, [email protected] Eric C. Larson Department of Business Administration, Gies College of Business, University of Illinois at Urbana-Champaign, 8 Wohlers Hall, 1206 S. Sixth, Champaign, Illinois 61820, USA, [email protected] Joseph T. Mahoney* Department of Business Administration, Gies College of Business, University of Illinois at Urbana-Champaign, 140C Wohlers Hall, 1206 South Sixth Street, Champaign, Illinois 61820, USA, [email protected] his study provides key arguments and contributions of Kuhn (1970) concerning paradigms, paradigm shifts, and sci- T entific revolutions. We provide interpretations of Kuhn’s (1970) key ideas and concepts, especially as they relate to business management research. We conclude by considering the practical implications of paradigms and paradigm shifts for contemporary business management researchers and suggest that ethical rules of conversation are at least as critical for the health of a scientific community as methodological rules (e.g., the rules of logical positivism) derived from the phi- losophy of science. Key words: Paradigms; paradigm shifts; scientific revolutions; normal science History: Received: February 2019; Accepted: March 2020 by Kalyan Singhal, after 3 revisions. The Structure of Scientific Revolutions the rich descriptions of the process of advancing this theory. SSR showed that science primarily advances Thomas S. -
Thomas Kuhn and Perspectival Realism a Thesis Presented to The
Thomas Kuhn and Perspectival Realism A thesis presented to the faculty of the College of Arts and Sciences of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Ryan J. O'Loughlin April 2017 © 2017 Ryan J. O'Loughlin. All Rights Reserved. 2 This thesis titled Thomas Kuhn and Perspectival Realism by RYAN J. O'LOUGHLIN has been approved for the Department of Philosophy and the College of Arts and Sciences by Philip Ehrlich Professor of Philosophy Robert Frank Dean, College of Arts and Sciences 3 ABSTRACT O'LOUGHLIN, RYAN J., M.A., April 2017, Philosophy Thomas Kuhn and Perspectival Realism Director of Thesis: Philip Ehrlich In this paper I discuss Giere’s reading of Kuhn as affirming perspectival realism and I present evidence demonstrating that this reading of Kuhn is correct. I consider several scientific realist theses that Kuhn rejects and discuss whether and to what extent perspectival realism may be regarded as a scientific realist position. I suggest adding Kuhn’s account of incommensurability, understood in its later form, to Giere’s account of perspectival realism. I conclude by providing a definition of perspectival realism that incorporates Kuhn’s incommensurability thesis as well as the specific claims of scientific realism that are compatible with perspectival realism. Perspectival realism thus understood is, at most, a weak form of scientific realism. 4 TABLE OF CONTENTS Page Abstract .............................................................................................................................. -
Putnam's Theory of Natural Kinds and Their Names Is Not The
PUTNAM’S THEORY OF NATURAL KINDS AND THEIR NAMES IS NOT THE SAME AS KRIPKE’S IAN HACKING Collège de France Abstract Philosophers have been referring to the “Kripke–Putnam” theory of natural- kind terms for over 30 years. Although there is one common starting point, the two philosophers began with different motivations and presuppositions, and developed in different ways. Putnam’s publications on the topic evolved over the decades, certainly clarifying and probably modifying his analysis, while Kripke published nothing after 1980. The result is two very different theories about natural kinds and their names. Both accept that the meaning of a natural- kind term is not given by a description or defining properties, but is specified by its referents. From then on, Putnam rejected even the label, causal theory of reference, preferring to say historical, or collective. He called his own approach indexical. His account of substance identity stops short a number of objections that were later raised, such as what is called the qua problem. He came to reject the thought that water is necessarily H2O, and to denounce the idea of metaphysical necessity that goes beyond physical necessity. Essences never had a role in his analysis; there is no sense in which he was an essentialist. He thought of hidden structures as the usual determinant of natural kinds, but always insisted that what counts as a natural kind is relative to interests. “Natural kind” itself is itself an importantly theoretical concept, he argued. The paper also notes that Putnam says a great deal about what natural kinds are, while Kripke did not. -
Popper and Kuhn: Where They Clash, How They Compliment Each Other, and Drawing Conclusions
Popper and Kuhn: Where they Clash, How They Compliment Each Other, and Drawing Conclusions It has been said that the epistemological premises of Thomas Kuhn and Karl Popper have every reason to negate one another. For the last half century, these men have had to withstand the onslaught of intellectual and ideological attacks for their claims of scientific development and evolution. Popper, a follower of Charles Pierce, developed his unique theory of falsification as a form of natural selection in the scientific sphere. Kuhn, a graduate student during Popper‟s time, formulated his own ideas about science as a social development defined by the presence or absence of a paradigm. Pat Hutcheon in her essay “Popper and Kuhn on the Evolution of Science” lays out an argument for the “promising complimentarity” the science community can gain from the comparison of these two men‟s claims. Hutcheon she is able to identify specific instances of similarity, undeniable differentiation, as well as areas of “promising complimentarity” between Popper and Kuhn. In an analysis of a 1965 debate between Popper and Kuhn sponsored by Imre Lakatos, M. G. Narasimhan outlines just how different the two philosophers are. Hutcheon and Narasimhan share an understanding of the contrasting views between Kuhn and Popper however, Hutcheon‟s argument for the agreeability of their theories is overlooked by Narasimhan and what undercuts his analysis. Thomas Kuhn and Karl Popper contributed valuable insights about the “nature of science and the way in which scientific knowledge evolves (Hutcheon 1).” Generally speaking, a theory‟s “unfitness” and falsification, Popper‟s and Kuhn‟s ideas, respectively, share a common perspective on the growth of scientific knowledge. -
The Metaphysics of Natural Kinds
THE METAPHYSICS OF NATURAL KINDS Alexander Bird Abstract Rev.8.2—Thursday 12th August, 2010, 11:20 This paper explores the meta- physics of natural kinds. I consider a range of increasingly ontologically com- mitted views concerning natural kinds and the possible arguments for them. I then ask how these relate to natural kind essentialism, arguing that essentialism requires commitment to kinds as entities. I conclude by examining the homeo- static property cluster view of kinds in the light of the general understanding of kinds developed. 1 Introduction The principal aim of this paper is to examine the various options concerning the metaphysics of natural kinds, in particular as regards their ontology. Initially pro- ceed by posing a series of questions whose positive answers correspond to a se- quence of increasingly metaphysically committed views about natural kinds. In sec- tion 2 these questions concern the naturalness and kindhood of natural kinds. This leads, in section 3 to the question whether natural kinds are themselves genuine en- tities. In section 4 I present an argument for a positive answer to the existence ques- tion, that takes essentialism about natural kinds to imply their existence: (having an) essence implies existence. In section 5 I consider the objection that kind essen- tialism reduces to individual essentialism, which would undermine the import of the essence-implies-existence argument. In sections 6 and 7, I put this machinery to work, asking first what sort of entity a natural kind may be (e.g. a set, an uni- versal, or a sui generis entity), and, finally, how homeostatic property cluster view fares when compared to the general conception of natural kinds developed in the preceding sections. -
Non-Cartesian Substance Dualism and Materialism Without Reductionism
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 12 Issue 4 Article 5 10-1-1995 Non-Cartesian Substance Dualism and Materialism Without Reductionism Eleonore Stump Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Stump, Eleonore (1995) "Non-Cartesian Substance Dualism and Materialism Without Reductionism," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 12 : Iss. 4 , Article 5. DOI: 10.5840/faithphil199512430 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol12/iss4/5 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. NON-CARTESIAN SUBSTANCE DUALISM AND MATERIALISM WITHOUT REDUCTIONISM Eleonore Stump The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas's account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn't essential to Christianity but also that the battle lines between dualism and materialism are misdrawn. Introduction Many philosophers suppose that the major monotheisms, and Christianity in particular, are committed to substance dualism of a Cartesian sort. Descartes explained his dualism in this way: "my essence consists solely in the fact that I am a thinking thing. -
1 Carnap, Kuhn , and the History of Science J.C. Pinto De Oliveira IFCH
1 Carnap, Kuhn , and the history of science J.C. Pinto de Oliveira IFCH - Department of Philosophy State University of Campinas - Brazil [email protected] Abstract The purpose of this article is to respond to Thomas Uebel´s criticisms of my comments regarding the current revisionism of Carnap´s work and its relations to Kuhn. I begin by pointing out some misunderstandings in the interpretation of my article. I then discuss some aspects related to Carnap´s view of the history of science. First, I emphasize that it was not due to a supposed affinity between Kuhn´s conceptions and those of logical positivism that Kuhn was invited to write the monograph on the history of science for the Encyclopedia. Three other authors had been invited first, including George Sarton whose conception was entirely different from Kuhn´s. In addition, I try to show that Carnap attributes little importance to history of science. He seldom refers to it and, when he does, he clearly defends (like Sarton) a Whig or an “old” historiography of science, to which Kuhn opposes his “new historiography of science”. It is argued that this raises serious difficulties for those, like Uebel, who hold the view that Carnap includes the historical or the social within the rational. Keywords: Carnap, History of science, Kuhn, Logical positivism, New historiography of science, Philosophy of science, Revisionism, Sarton 1. Introduction In his article “Carnap and Kuhn: On the Relation between the Logic of Science and the History of Science”, published in 2011 in the Journal for General Philosophy of Science, Thomas Uebel responds to my criticism of what I call the revisionism of the logical positivist work, particularly its thesis regarding the compatibility or intimate relation between the philosophies of science of Carnap and Kuhn. -
1 Phil. 4400 Notes #1: the Problem of Induction I. Basic Concepts
Phil. 4400 Notes #1: The problem of induction I. Basic concepts: The problem of induction: • Philosophical problem concerning the justification of induction. • Due to David Hume (1748). Induction: A form of reasoning in which a) the premises say something about a certain group of objects (typically, observed objects) b) the conclusion generalizes from the premises: says the same thing about a wider class of objects, or about further objects of the same kind (typically, the unobserved objects of the same kind). • Examples: All observed ravens so far have been The sun has risen every day for the last 300 black. years. So (probably) all ravens are black. So (probably) the sun will rise tomorrow. Non-demonstrative (non-deductive) reasoning: • Reasoning that is not deductive. • A form of reasoning in which the premises are supposed to render the conclusion more probable (but not to entail the conclusion). Cogent vs. Valid & Confirm vs. Entail : ‘Cogent’ arguments have premises that confirm (render probable) their conclusions. ‘Valid’ arguments have premises that entail their conclusions. The importance of induction: • All scientific knowledge, and almost all knowledge depends on induction. • The problem had a great influence on Popper and other philosophers of science. Inductive skepticism: Philosophical thesis that induction provides no justification for ( no reason to believe) its conclusions. II. An argument for inductive skepticism 1. There are (at most) 3 kinds of knowledge/justified belief: a. Observations b. A priori knowledge c. Conclusions based on induction 2. All inductive reasoning presupposes the “Inductive Principle” (a.k.a. the “uniformity principle”): “The course of nature is uniform”, “The future will resemble the past”, “Unobserved objects will probably be similar to observed objects” 3. -
Two Dogmas of Empiricism I
Philosophy 405: Knowledge, Truth and Mathematics Hamilton College Fall 2014 Russell Marcus Class #16: Two Dogmas of Empiricism I. “Two Dogmas,” Mathematics, and Indispensability Our interest in studying Quine has mainly to do with the indispensability argument which will occupy us for the remainder of the course. In a sense, we have reached a turning point in our class. Our studies of the history of the philosophy of mathematics are done. We proceed to engage a live contemporary debate. The indispensability argument in the philosophy of mathematics, in its most general form, consists of two premises. The major premise states that we should believe that mathematical objects exist if we need them in our best scientific theory. The minor premise claims that we do in fact require mathematical objects in our scientific theory. The argument concludes that we should believe in the abstract objects of mathematics. Quine does not present a canonical version of the argument, so it has to be reconstructed from comments throughout his work. In “Two Dogmas,” allusion to the argument appears at the end. As an empiricist I continue to think of the conceptual scheme of science as a tool, ultimately, for predicting future experience in the light of past experience. Physical objects are conceptually imported into the situation as convenient intermediaries - not by definition in terms of experience, but simply as posits... Physical objects, small and large, are not the only posits. Forces are another example... Moreover, the abstract entities of mathematics - ultimately classes and classes of classes and so on up - are another posit in the same spirit. -
The Darwinian Revolution As Evidence for Thomas Kuhn's
The Darwinian Revolution as Evidence for Thomas Kuhn’s Failure to Construct a Paradigm for the Philosophy of Science Kuhn’s goal in The Structure of Scientific Revolutions is to propose his ideas as a paradigm for the philosophy of science. He disapproves of the “textbook model” of scientific history in which all discoveries follow the simplified pattern of observation, hypothesis, experimentation, and acceptance (Kuhn 1). Instead, Kuhn proposes an original examination of the process by which scientific ideas evolve. If Kuhn’s ideas are indeed a paradigm, they must possess the paradigmatic characteristics that he describes. One of these characteristics is explanatory power for all observations; Kuhn’s suggestion must describe accurately the form taken by all scientific revolutions. If a scientific revolution occurred that does not follow Kuhn’s structure, then the structure is flawed. In his essay titled “The Kuhnian Paradigm and the Darwinian Revolution in Natural History,” John C. Greene attempts to fit the Darwinian Revolution to Kuhn’s ideas. However, he must contort his discussion of this scientific revolution to force it to conform to Kuhn’s suggestion. Because Kuhn’s structure fails to describe satisfactorily the form of the Darwinian Revolution, Kuhn has not formulated a paradigm for the philosophy of science. Kuhn’s ideas can be evaluated for paradigm status only if his field is a science; therefore we must establish a definition for science under which to examine Kuhn’s proposal. Perhaps the definition that most clearly applies to Kuhn’s field is Ernest Nagel’s: “the sciences seek to discover and to formulate in general terms the conditions under which events of various sorts occur” (Nagel 4).