Constructive empiricism - as formulated by Bas van Fraassen - makes no epistemological claims about the nature of science. Rather, it is a view about the aim of science, to be situated within van Fraassen's broader voluntarist epistemology. Yet while this epistemically minimalist framework may have various advantages in defending the epistemic relevance of constructive empiricism, I show how it also has various disadvantages in maintaining its internal coherence.

Science promises benefits, some true and some illusory. Consider a scientific agnostic who thinks that to reap the true benefits of a scientific theory he does not have to believe in its theoretical posits. Instead, it is enough if he believes that the theory successfully predicts the behavior of the observables, as ultimately only such predictions matter. -/- Say, however, that given the results of her thorough research, a psychologist proposes a theory describing a psychological mechanism underlying a certain class (...) of normative judgments. Moreover, the mechanism seems unfit for the task—once you see the details of the mechanism, you will realize that this is not the way they should be produced. Therefore, if the psychologist is right, it seems that these normative judgments should not inform one's normative theorizing or one's actions (Greene 2008, 2014, Kelly 2014). And say that the agnostic accepts the psychologist's theory, trusting that it makes correct predictions about, for example, fMRI images and subjects' reaction times, as they are observable. He also thinks that if the psychologist's description of the mechanism is correct, the judgments should not be trusted. Yet, since the mechanism posited by the theory is not observable, the agnostic is agnostic about it. He thus cannot be convinced that these judgments are produced in a flawed way and, consequently, has no reason to distrust them. -/- Scientific agnosticism comes, therefore, at the cost of dismissing normative arguments that invoke unobservable posits of psychological models. The ability to make such arguments is a true (rather than illusory) benefit of science, despite the agnostic's promise that his philosophical theory leaves intact benefits that genuinely matter. (shrink)

We ask how to use machine learning to expand observability, which presently depends on human learning that informs conceivability. The issue is engaged by considering the question of correspondence between conceived observability counterfactuals and observable, yet so far unobserved or unconceived, states of affairs. A possible answer lies in importing out of reference frame content which could provide means for conceiving further observability counterfactuals. They allow us to define high-fidelity observability, increasing the level of correspondence in question. To achieve high-fidelity (...) observability, we propose to use generative machine learning models as the providers of the out of reference frame content. From an applied point of view, such a role of generative machine learning models shows an emerging dimension of human-machine cooperation. (shrink)

Van Fraassen has recently argued that empiricism can be construed as a stance, involving commitments, attitudes, values, and goals, in addition to beliefs and opinions. But this characterisation emerges from his recognition that to be an empiricist can not be to believe, or decide to commit to belief in, a foundational proposition, without removing any basis for a non-dogmatic empiricist critique of other philosophical approaches, such as materialism. However, noticeable by its absence in Van Fraassen's discussions is any mention of (...) Bartley's ‘pancritical rationalism’, for Bartley offers a cohesive argument that genuine dogmatism lies precisely in the act of commitment to an idea. The consequence of denying this, he thinks, is an opening of the floodgates to irrationalism: if to rely on reasoned argument in decision-making is fundamentally an act of faith, then there is a tu quoque – “I simply have a different faith” – that may be employed by those who wish to shield their views from criticism. This raises the following question: why should it be any less dogmatic to adopt particular commitments, attitudes, values, and goals, rather than a particular belief or opinion, come what may? And if Bartley is right that there is only one non-dogmatic attitude – the critical attitude – then why might this not be adopted by an empiricist, a materialist, a metaphysician, or anyone else? (shrink)

Both Popper and van Fraassen have used evolutionary analogies to defend their views on the aim of science, although these are diametrically opposed. By employing Price's equation in an illustrative capacity, this paper considers which view is better supported. It shows that even if our observations and experimental results are reliable, an evolutionary analogy fails to demonstrate why conjecture and refutation should result in: (1) the isolation of true theories; (2) successive generations of theories of increasing truth-likeness; (3) empirically adequate (...) theories; or (4) successive generations of theories of increasing proximity to empirical adequacy. Furthermore, it illustrates that appeals to induction do not appear to help. It concludes that an evolutionary analogy is only sufficient to defend the notion that the aim of science is to isolate a particular class of false theories, namely those that are empirically inadequate. (shrink)

A wave of recent work in metaphysics seeks to undermine the anti-reductionist, functionalist consensus of the past few decades in cognitive science and philosophy of mind. That consensus apparently legitimated a focus on what systems do, without necessarily and always requiring attention to the details of how systems are constituted. The new metaphysical challenge contends that many states and processes referred to by functionalist cognitive scientists are epiphenomenal. It further contends that the problem lies in functionalism itself, and that, to (...) save the causal significance of mind, it is necessary to re-embrace reductionism. We argue that the prescribed return to reductionism would be disastrous for the cognitive and behavioral sciences, requiring the dismantling of most existing achievements and placing intolerable restrictions on further work. However, this argument fails to answer the metaphysical challenge on its own terms. We meet that challenge by going on to argue that the new metaphysical skepticism about functionalist cognitive science depends on reifying two distinct notions of causality (one primarily scientific, the other metaphysical), then equivocating between them. When the different notions of causality are properly distinguished, it is clear that functionalism is in no serious philosophical trouble, and that we need not choose between reducing minds or finding them causally impotent. The metaphysical challenge to functionalism relies, in particular, on a naïve and inaccurate conception of the practice of physics, and the relationship between physics and metaphysics. Key Words: explanation; functionalism; mental causation; metaphysics; reductionism. (shrink)

We discuss Russell's 1913 essay arguing for the irrelevance of the idea of causation to science and its elimination from metaphysics as a precursor to contemporary philosophical naturalism. We show how Russell's application raises issues now receiving much attention in debates about the adequacy of such naturalism, in particular, problems related to the relationship between folk and scientific conceptual influences on metaphysics, and to the unification of a scientifically inspired worldview. In showing how to recover an approximation to Russell's conclusion (...) while explaining scientists' continuing appeal to causal ideas (without violating naturalism by philosophically correcting scientists) we illustrate a general naturalist strategy for handling problems around the unification of sciences that assume different levels of naïveté with respect to folk conceptual frameworks. We do this despite rejecting one of the premises of Russell's argument, a version of reductionism that was scientifically plausible in 1913 but is not so now. (shrink)

This paper addresses Bas van Fraassen’s claim that empiricism is a ‘stance’. I begin by distinguishing two different kinds of stance: an explicit epistemic policy and an implicit way of ‘finding oneself in a world’. At least some of van Fraassen’s claims, I suggest, refer to the latter. In explicating his ordinarily implicit ‘empirical stance’, he assumes the stance of the phenomenologist, describing the structure of his commitment to empiricism without committing to it in the process. This latter stance does (...) not incorporate the attitude that van Fraassen takes to be characteristic of empiricism. Thus its possibility serves to illustrate that empiricism as an all-encompassing philosophical orientation is untenable. I conclude by discussing the part played by feelings in philosophical stances and propose that they contribute to philosophical conviction, commitment and critique. (shrink)

This Introduction has two foci: the first is a discussion of the motivation for and the aims of the 2014 conference on New Thinking about Scientific Realism in Cape Town South Africa, and the second is a brief contextualization of the contributed articles in this special issue of Synthese in the framework of the conference. Each focus is discussed in a separate section.

Seungbae Park argues that Bas van Fraassen’s rejection of inference to the best explanation (IBE) is problematic for his contextual theory of explanation because van Fraassen uses IBE to support the contextual theory. This paper provides a defense of van Fraassen’s views from Park’s objections. I point out three weaknesses of Park’s objection against van Fraassen. First, van Fraassen may be perfectly content to accept the implications that Park claims to follow from his views. Second, even if van Fraassen rejects (...) IBE he may still endorse particular arguments that instantiate IBE. Third, van Fraassen does not, in fact, use IBE to support his contextual theory. (shrink)

In the spirit of B. C. van Fraassen's view of science called Constructive Empiricism, we propose a scientific criterion to decide whether a concrete object is observable, as well as a coextensive scientific-philosophical definition of observability, and we sketch a rigorous account of modal language occurring in science. We claim that our account of observability solves three problems to which current accounts of observability, notably van Fraassen's own accounts, give rise. We further claim that our account of modal propositions (subjunctive (...) conditionals included), which proceeds wholly within the framework of the semantic view on scientific theories, grounds his claim that such an account is possible without relying on ‘inflationary metaphysics’, notably without postulating an infinitude of different universes besides the universe we inhabit. We thus claim to solve a fourth problem: how to give a precise nominalist account of modal language in science tailor-made for Constructive Empiricism. Introduction: Rough Guides The semantic view and the wave theory of light A scientific guide and a scientific criterion A New Rough Guide and a definition The Context Problem and Psillos' Problem Musgrave's Problem Modality without inflationary metaphysics Exitum. (shrink)

James Ladyman has argued that constructive empiricism entails modal realism, and that this renders constructive empiricism untenable. We maintain that constructive empiricism is compatible with modal nominalism. Although the central term 'observable' has been analyzed in terms of counterfactuals, and in general counterfactuals do not have objective truth conditions, the property of being observable is not a modal property, and hence there are objective, non-modal facts about what is observable. Both modal nominalism and constructive empiricism require clarification in the face (...) of Ladyman's argument. But we also argue that, even if Ladyman were right that constructive empiricism entails modal realism, this would not be a problem for constructive empiricism. (shrink)

Explaining intuitions in terms of "facts of our natural history" is compatible with rationally trusting them. This compatibilist view is defended in the present paper, focusing upon nomic and essentialist modal intuitions. The opposite, incompatibilist view alleges the following: If basic modal intuitions are due to our cognitive make-up or "imaginative habits" then the epistemologists are left with a mere non-rational feeling of compulsion on the side of the thinker. Intuitions then cannot inform us about modal reality. In contrast, the (...) paper argues that there are several independent sources of justification which make the feeling of compulsion rational: the prima-facie and a priori ones come from the obviousness of our basic modal intuitions and our not being able to imagine things otherwise, others, a posteriori, from the epistemic success of these intuitions. Further, the general scheme of evolutionary learning is reliable, reliability is preserved in the resulting individual's cognitive make-up, and we can come to know this a posteriori. The a posteriori appeal to evolution thus plays a subsidiary role in justification, filling the remaining gap and removing the residual doubt. Explaining modal intuitions is compatible with moderate realism about modality itself. (shrink)

Explaining intuitions in terms of “facts of our natural history” is compatible with rationally trusting them. This compatibilist view is defended in the present paper, focusing upon nomic and essentialist modal intuitions. The opposite, incompatibilist view alleges the following: If basic modal intuitions are due to our cognitive make‐up or “imaginative habits” then the epistemologists are left with a mere non‐rational feeling of compulsion on the side of the thinker. Intuitions then cannot inform us about modal reality. In contrast, the (...) paper argues that there are several independent sources of justification which make the feeling of compulsion rational: the prima‐facie and a priori ones come from the obviousness of our basic modal intuitions and our not being able to imagine things otherwise, others, a posteriori, from the epistemic success of these intuitions. Further, the general scheme of evolutionary learning is reliable, reliability is preserved in the resulting individual's cognitive make‐up, and we can come to know this a posteriori. The a posteriori appeal to evolution thus plays a subsidiary role in justification, filling the remaining gap and removing the residual doubt. Explaining modal intuitions is compatible with moderate realism about modality itself. (shrink)

The paper defends causal explanationism concerning our modal intuitions and judgments, and, in particular, the following claims. If a causally explainable mirroring or “pre-established harmony” between our mind and modal reality obtains, we are justified in believing it does. We do not hold our modal beliefs compulsively and blindly but with full subjective and objective justification. Therefore, causal explanation of our modal beliefs does not undermine rational trust in them. Explanation and trust support each other. In contrast, anti-explanationists, claim that (...) causal explanation of intuitions and judgments undermines rational trust in them. They especially target causal explanation in terms of pre-established harmony between our mind, shaped by causal processes, and the underlying modal structure of reality. The paper argues against them. The argument builds upon the claim that the appeal to modal facts is indispensable for systematization and explanation of non-modal ones. Therefore, we should assume that modal facts exist and are not disjoint and isolated from actual facts. The modal structure of the universe intervenes in the non-modal reality. Causal processes indirectly carry information about deep modal structure. Any causal explanation of our intuitional modal beliefs should start from this indirect contact with and information about modal facts. Therefore, if our intuitional modal beliefs are true and causally explainable, they are true in virtue of the deep underlying modal structure. They are sensitive to modal reality and track it. We can come to know this fact, and thus strengthen our spontaneous trust in our modal intuitions. (shrink)

In this paper I argue-against van Fraassen's constructive empiricism-that the practice of saving phenomena is much broader than usually thought, and includes unobservable phenomena as well as observable ones. My argument turns on the distinction between data and phenomena: I discuss how unobservable phenomena manifest themselves in data models and how theoretical models able to save them are chosen. I present a paradigmatic case study taken from the history of particle physics to illustrate my argument. The first aim of this (...) paper is to draw attention to the experimental practice of saving unobservable phenomena, which philosophers have overlooked for too long. The second aim is to explore some far-reaching implications this practice may have for the debate on scientific realism and constructive empiricism. (shrink)

In this paper I challenge and adjudicate between the two positions that have come to prominence in the scientific realism debate: deployment realism and structural realism. I discuss a set of cases from the history of celestial mechanics, including some of the most important successes in the history of science. To the surprise of the deployment realist, these are novel predictive successes toward which theoretical constituents that are now seen to be patently false were genuinely deployed. Exploring the implications for (...) structural realism, I show that the need to accommodate these cases forces our notion of “structure” toward a dramatic depletion of logical content, threatening to render it explanatorily vacuous: the better structuralism fares against these historical examples, in terms of retention, the worse it fares in content and explanatory strength. I conclude by considering recent restrictions that serve to make “structure” more specific. I show however that these refinements will not suffice: the better structuralism fares in specificity and explanatory strength, the worse it fares against history. In light of these case studies, both deployment realism and structural realism are significantly threatened by the very historical challenge they were introduced to answer. (shrink)

http://dx.doi.org/10.5007/1808-1711.2008v12n1p87 In the last decades there was a structural turn in the classic debate between scientific realists and antirealists with empiricist orientation. Two main arguments support the realist conception: the ‘No Miracle Argument’ and the thesis of continuity. The thesis of continuity states that some parts of a theory are retained when a scientific change takes place. In a current famous article, J. Worrall (1989) defends the continuity argument by stating that what is preserved in the succession of two empirically (...) successful theories are the relations among the postulated entities and not the nature of the relata (structural or syntactical realism). Based on this perspective, van Fraassen introduces his position named Empiricist Structuralism , which claims that only the structures of phenomena are retained. This conception tries to explain the success of science and at the same time defend the continuity of structures. I will demonstrate in this paper that the accomplishment of the two mentioned requirements imply a capitulation in favor of realistic intuitions. (shrink)

In the last decades there was a structural turn in the classic debate between scientific realists and antirealists with empiricist orientation. Two main arguments support the realist conception: the ‘No Miracle Argument’ and the thesis of continuity. The thesis of continuity states that some parts of a theory are retained when a scientific change takes place. In a current famous article, J. Worrall defends the continuity argument by stating that what is preserved in the succession of two empirically successful theories (...) are the relations among the postulated entities and not the nature of the relata. Based on this perspective, van Fraassen introduces his position named Empiricist Structuralism, which claims that only the structures of phenomena are retained. This conception tries to explain the success of science and at the same time defend the continuity of structures. I will demonstrate in this paper that the accomplishment of the two mentioned requirements imply a capitulation in favor of realistic intuitions. (shrink)

Abstractvan Fraassen (The empirical stance, 2002) contrasts the empirical stance with the materialist stance. The way he describes them makes both of them attractive, and while opposed they have something in common for both stances are scientific approaches to philosophy. The difference between them reflects their differing conceptions of science itself. Empiricists emphasise fallibilism, verifiability and falsifiability, and also to some extent scepticism and tolerance of novel hypotheses. Materialists regard the theoretical picture of the world as matter in motion as (...) a true and explanatory account and insist on not taking ‘spooky’ entities or processes seriously as potential explanations of phenomena that so far lie outside the scope of successful science. The history of science shows us that both stances have been instrumental in the achievement of progress at various times. It is therefore plausible for a naturalist to suggest that science depends for its success on the dialectic between empiricism and materialism. A truly naturalist approach to philosophy ought then to synthesise them. Call the synthesized empiricist and materialist stances ‘the scientistic stance’. This paper elaborates and defends it. (shrink)

, I argued that Bas van Fraassen's constructive empiricism was undermined in various ways by his antirealism about modality. Here I offer some comments and responses to the reply to my arguments by Bradley Monton and van Fraassen [2003]. In particular, after making some minor points, I argue that Monton and van Fraassen have not done enough to show that the context dependence of counterfactuals renders their truth conditions non-objective, and I also argue that adopting modal realism does after all (...) undermine the motivation for constructive empiricism. Introduction Underdetermination and epistemic modesty Counterfactual observations Modal realism and constructive empiricism. (shrink)

there be an objective modal distinction between the observable and the unobservable.’ My intent is to counter Ladyman's claim that the irreducibly modal character of empirical adequacy is something that is ‘really wrong with constructive empiricism’. I argue that disposition concepts refer to non-modal properties of types rather than to modal properties of tokens of those types. Solubility, for example, is an ‘occurrent’, though unobservable, property of a type of substance (involving the structure of associated atoms); and observability is, similarly, (...) an ‘occurrent’, though unobservable, property of a type of event (involving the structure of associated physical systems). Empirical adequacy, like truth, is an objective, semantic notion; the empirical adequacy of a theory depends upon all actual tokens of the relevant observable type, not just upon the tokens that have actually been observed. Introduction The typical character of disposition concepts Confirmational versus semantic empirical adequacy Conclusion. (shrink)

Van Fraassen has presented in Scientific Representation an attractive notion of measurement as an important part of the empiricist structuralism that he endorses. However, he has been criticized on the grounds that both his notion of measurement and his empiricist structuralism force him to do the very thing he objects to in other philosophical projects — to endorse a controversial metaphysics. This paper proposes a defense of van Fraassen by arguing that his project is indeed a ‘ metaphysical ’ project, (...) but one which is very similar to Strawson’s ‘ descriptive metaphysics ’; if this is the case, van Fraassen’s project may be taken, following recent suggestions made by Ney and Paul, as a form of metaphysics that can potentially make a crucial contribution to scientific inquiry. (shrink)

This paper assesses branching spacetime theories in light of metaphysical considerations concerning time. I present the A, B, and C series in terms of the temporal structure they impose on sets of events, and raise problems for two elements of extant branching spacetime theories—McCall’s ‘branch attrition’, and the ‘no backward branching’ feature of Belnap’s ‘branching space-time’—in terms of their respective A- and B-theoretic nature. I argue that McCall’s presentation of branch attrition can only be coherently formulated on a model with (...) at least two temporal dimensions, and that this results in severing the link between branch attrition and the flow of time. I argue that ‘no backward branching’ prohibits Belnap’s theory from capturing the modal content of indeterministic physical theories, and results in it ascribing to the world a time-asymmetric modal structure that lacks physical justification. (shrink)

In this paper, I explore Rosen’s ‘transcendental’ objection to constructive empiricism—the argument that in order to be a constructive empiricist, one must be ontologically committed to just the sort of abstract, mathematical objects constructive empiricism seems committed to denying. In particular, I assess Bueno’s ‘partial structures’ response to Rosen, and argue that such a strategy cannot succeed, on the grounds that it cannot provide an adequate metalogic for our scientific discourse. I conclude by arguing that this result provides some interesting (...) consequences in general for anti-realist programmes in the philosophy of science.Keywords: Constructive empiricism; Mathematical fictionalism; Partial structures; Modality. (shrink)

James Ladyman ([2000]) argues that constructive empiricism is untenable because it cannot adequately account for modal statements about observability. In this paper, I attempt to resist Ladyman's conclusion, arguing that the constructive empiricist can grant his modal discourse objective, theory-independent truth-conditions, yet without compromising his empiricism.

This paper concerns the rational reconstruction of physical theories initially advanced by F. P. Ramsey and later elaborated by Rudolf Carnap. The Carnap–Ramsey reconstruction of theoretical knowledge is a natural development of classical empiricist ideas, one that is informed by Russell's philosophical logic and his theories of propositional understanding and knowledge of matter ; as such, it is not merely a schematic representation of the notion of an empirical theory, but the backbone of a general account of our knowledge of (...) the physical world. Carnap–Ramsey is an illuminating approach to epistemological problems that remain with us, one whose difficulties are shared by accounts that have sought to replace it. 1 Introduction 2 Russell's theory of propositional understanding 3 Ramsey's primary and secondary systems 4 Carnap's reconstruction of the language of science and an observation of Newman 5 Extension of the foregoing to constructive empiricism 6 Putnam's model-theoretic argument and the semantic view of theories 7 The problem clarified and resolved. (shrink)

In this paper, I argue that, contrary to the constructive empiricist’s position, observability is not an adequate criterion as a guide to ontological commitment in science. My argument has two parts. First, I argue that the constructive empiricist’s choice of observability as a criterion for ontological commitment is based on the assumption that belief in the existence of unobservable entities is unreasonable because belief in the existence of an entity can only be vindicated by its observation. Second, I argue that (...) the kind of ontological commitment that is under consideration when accepting a scientific theory is commitment to what I call theoretical kinds and that observation can vindicate commitment to kinds only in exceptional cases. (shrink)

Despite remarkable efforts, it remains notoriously difficult to equip quantum theory with a coherent ontology. Hence, Healey (2017, 12) has recently suggested that ‘‘quantum theory has no physical ontology and states no facts about physical objects or events’’, and Fuchs et al. (2014, 752) similarly hold that ‘‘quantum mechanics itself does not deal directly with the objective world’’. While intriguing, these positions either raise the question of how talk of ‘physical reality’ can even remain meaningful, or they must ultimately embrace (...) a hidden variables-view, in tension with their original project. I here offer a neo-Kantian alternative. In particular, I will show how constitutive elements in the sense of Reichenbach (1920) and Friedman (1999, 2001) can be identified within quantum theory, through considerations of symmetries that allow the constitution of a ‘quantum reality’, without invoking any notion of a radically mind-independent reality. The resulting conception will inherit elements from pragmatist and ‘QBist’ approaches, but also differ from them in crucial respects. Furthermore, going beyond the Friedmanian program, I will show how non-fundamental and approximate symmetries can be relevant for identifying constitutive principles. (shrink)

We report the results of a study that investigated the views of researchers working in seven scientific disciplines and in history and philosophy of science in regard to four hypothesized dimensions of scientific realism. Among other things, we found that natural scientists tended to express more strongly realist views than social scientists, that history and philosophy of science scholars tended to express more antirealist views than natural scientists, that van Fraassen’s characterization of scientific realism failed to cluster with more standard (...) characterizations, and that those who endorsed the pessimistic induction were no more or less likely to endorse antirealism. (shrink)

Elliott Sober is both an empiricist and an instrumentalist. His empiricism rests on a principle called actualism, whereas his instrumentalism violates this. This violation generates a tension in his work. We argue that Sober is committed to a conflicting methodological imperative because of this tension. Our argument illuminates the contemporary debate between realism and empiricism which is increasingly focused on the application of scientific inference to testing scientific theories. Sober’s position illustrates how the principle of actualism drives a wedge between (...) two conceptions of scientific inference and at the same time brings to the surface a deep conflict between empiricism and instrumentalism. (shrink)

As the debate between realists and empiricists in the philosophy of science drags on, one point of consensus has emerged: no one wants to be a manifestationalist. The manifestationalist is a kind of radical empiricist who argues that science provides theories that aim neither at a true picture of the entire world, nor even an empirically adequate picture that captures the world in all its observable respects. For manifestationalists, science aims only at providing theories that are true to the observed (...) aspects of reality. If the guiding idea of empiricism is that experience, and experience alone, provides us with knowledge about the world, then manifestationalism is an exceptionally strict empiricist perspective on science. Manifestationalism has primarily served within a reductio: certain empiricist views and arguments, when taken to their logical conclusion, lead to manifestationalism and so cannot be correct. The reductio works only because manifestationalism is widely agreed to be a non-starter. However, this consensus against manifestationalism is based on a single argument. We contest this assessment of manifestationalism and show that the primary argument against manifestationalism fails to hit its target. We do not intend to offer a manifesto for manifestationalism. Rather, we aim to vindicate it from a false accusation. Manifestationalism may not be the correct view of science, but the objections levied against it so far can be met. (shrink)

Bas van Fraassen claims that constructive empiricism strikes a balance between the empiricist’s commitments to epistemic modesty – that one’s opinion should extend no further beyond the deliverances of experience than is necessary – and to the rationality of science. In “Should the Empiricist be a Constructive Empiricist?” I argued that if the constructive empiricist follows through on her commitment to epistemic modesty she will find herself adopting a much more extreme position than van Fraassen suggests. Van Fraassen and Bradley (...) Monton have recently responded. My purpose here is to contest their response. The goal is not merely the rebuttal of a rebuttal; there is a lesson to learn concerning the realist/anti-realist dialectic generated by van Fraassen’s view. (shrink)

This thesis offers a naturalist revision of Alain Badiou’s philosophy. This goal is pursued through an encounter of Badiou’s mathematical ontology and theory of truth with contemporary trends in philosophy of mathematics and philosophy of science. I take issue with Badiou’s inability to elucidate the link between the empirical and the ontological, and his residual reliance on a Heideggerian project of fundamental ontology, which undermines his own immanentist principles. I will argue for both a bottom-up naturalisation of Badiou’s philosophical approach (...) to mathematics and a top-down naturalisation. Articulating my particular understanding of what realism and naturalism should commit us to, I propose a creative fusion of Badiou’s attention to metamathematical results with a structural-informational metaphysics, proposing a ‘matherialism’ uniting the more daring speculative insights of the former with the naturalist and empiricist commitments motivating the latter. (shrink)

There is good reason to believe that scientific realism requires a commitment to the objective modal structure of the physical world. Causality, equilibrium, laws of nature, and probability all feature prominently in scientific theory and explanation, and each one is a modal notion. If we are committed to the content of our best scientific theories, we must accept the modal nature of the physical world. But what does the scientific realist’s commitment to physical modality require? We consider whether scientific realism (...) is compatible with Humeanism about the laws of nature, and we conclude that it is not. We specifically identify three major problems for the best-systems account of lawhood: its central concept of strength cannot be formulated non-circularly, it cannot offer a satisfactory account of the laws of the special sciences, and it can offer no explanation of the success of inductive inference. In addition, Humeanism fails to be naturalistically motivated. For these reasons, we conclude that the scientific realist must embrace natural necessity. (shrink)

⦿ In my dissertation I introduce, motivate and take the first steps in the implementation of, the project of naturalising modal metaphysics: the transformation of the field into a chapter of the philosophy of science rather than speculative, autonomous metaphysics. -/- ⦿ In the introduction, I explain the concept of naturalisation that I apply throughout the dissertation, which I argue to be an improvement on Ladyman and Ross' proposal for naturalised metaphysics. I also object to Williamson's proposal that modal metaphysics (...) --- or some view in the area --- is already a quasi-scientific discipline. -/- ⦿ Recently, some philosophers have argued that the notion of metaphysical modality is as ill defined as to be of little theoretical utility. In the second chapter I intend to contribute to such skepticism. First, I observe that each of the proposed marks of the concept, except for factivity, is highly controversial; thus, its logical structure is deeply obscure. With the failure of the "first principles" approach, I examine the paradigmatic intended applications of the concept, and argue that each makes it a device for a very specific and controversial project: a device, therefore, for which a naturalist will find no use for. I conclude that there is no well-defined or theoretically useful notion of objective necessity other than logical or physical necessity, and I suggest that naturalising modal metaphysics can provide more stable methodological foundations. -/- ⦿ In the third chapter I answer a possible objection against the in-principle viability of the project: that the concept of metaphysical modality cannot be understood through the philosophical analysis of any scientific theory, since metaphysical necessity "transcends'' natural necessity, and science only deals with the latter. I argue that the most important arguments for this transcendence thesis fail or face problems that, as of today, remain unsolved. -/- ⦿ Call the idea that science doesn't need modality, "demodalism''. Demodalism is a first step in a naturalistic argument for modal antirealism. In the fourth chapter I examine six versions of demodalism to explain why a family of formalisms, that I call "spaces of possibility'', are (i) used in a quasi-ubiquitous way in mathematised sciences (I provide examples from theoretical computer science to microeconomics), (ii) scientifically interpreted in modal terms, and (iii) used for at least six important tasks: (1) defining laws and theories; (2) defining important concepts from different sciences (I give several examples); (3) making essential classifications; (4) providing different types of explanations; (5) providing the connection between theory and statistics, and (6) understanding the transition between a theory and its successor (as is the case with quantisation). -/- ⦿ In fifth chapter I propose and defend a naturalised modal ontology. This is a realism about modal structure: my realism about constraints. The modal structure of a system are the relationships between its possible states and between its possible states and those of other systems. It is given by the plurality of restrictions to which said system is subject. A constraint is a factor that explains the impossibility of a class of states; I explain this concept further. First, I defend my point of view by rejecting some of its main rivals: constructive empiricism, Humean conventionalism, and wave function realism, as they fail to make sense of quantum chaos. This is because the field requires the notion of objective modal structure, and the mentioned views have trouble explaining the modal facts of quantum dynamics. Then, I argue that constraint realism supersedes these views in the context of Bohm's standard theory and mechanics, and underpins the study of quantum chaos. Finally, I consider and reject two possible problems for my point of view. -/- ⦿ A central concern of modal metaphysicians has been to understand the logical system that best characterises necessity. In the sixth chapter I intend to recover the logical project applied to my naturalistic modal metaphysics. Scientists and philosophers of science accept different degrees of physical necessity, ranging from purely mathematically necessary facts that restrict physical behaviour, to kinetic principles, to particular dynamical constraints. I argue that this motivates a multimodal approach to modal logic, and that the time dependence of dynamics motivates a logic of historical necessity. I propose multimodal propositional (classical) logics for Bohmian mechanics and the Everettian theory of many divergent worlds, and I close with a criticism of Williamson's approach to the logic of state spaces of dynamic systems. (shrink)

The aim of this thesis dissertation is to propose a novel position in the debate on scientific realism, modal empiricism, and to show its fruitfulness when it comes to interpreting the cognitive content of scientific theories. Modal empiricism is an empiricist position, according to which the aim of science is to produce empirically adequate theories rather than true theories. However, it suggests adopting a broader comprehension of experience than traditional versions of empiricism, through a commitment to natural modalities. Following modal (...) empiricism, there are possibilities in nature, and constraints on what is possible, and a theory is empirically adequate if it correctly delimits the range of possible experiences. The position rests on a situated and pragmatic conception of natural modalities and of empirical confrontation. We claim that it can do justice to the empirical success of science, while not falling prey to the problem of theory change that undermines scientific realism. We explain how constraints of necessity on phenomena can be known by induction, and how this modal epistemology fits with scientific practice. Finally, we claim that a commitment to natural modalities allows for a rich interpretation of the cognitive content of theories. Modal empiricism could renew some metaphysical debates within a pragmatist framework, by tying them to experience and not being constrained by realist prejudices. -/- L'objet de cette thèse est de proposer une position originale dans le débat sur le réalisme scientifique, l'empirisme modal, et d'en démontrer la fructuosité quand il s'agit de tirer des enseignements du contenu cognitif des théories scientifiques. L'empirisme modal est une position empiriste, suivant laquelle le but de la science n'est pas de produire des théories vraies, mais des théories empiriquement adéquate. Cependant, il propose d'adopter un cadre plus large que les versions traditionnelles d'empirisme pour penser l'expérience, en incorporant un engagement envers les modalités naturelles, ou l'idée qu'il y a du possible dans la nature, et des contraintes sur les possibles. Nos théories sont empiriquement adéquates si elles délimitent correctement l'étendue des expériences possibles. Cette position s'appuie sur une conception située et pragmatique des modalités naturelles et de la confrontation empirique. Nous prétendons qu'elle est à même de rendre justice au succès empirique des sciences, sans pour autant faire face au problème du changement théorique qui mine le réalisme scientifique. Nous expliquons comment les contraintes de nécessité sur les phénomènes peuvent être connues à l'issue d'une induction, et en quoi cette façon de voir s'accorde avec la pratique scientifique. Enfin, nous affirmons qu'un engagement envers les modalités naturelles offre une richesse interprétative à même de renouveler, dans un cadre pragmatiste, plus ouvert que le réalisme, certaines questions métaphysiques tout en les ramenant à l'expérience . (shrink)

Our point of departure is Russell’s (1913) argument for the ‘complete extrusion’ of the word ‘cause’ from the philosophical vocabulary. We argue that at least three different types of philosophical project concerning ‘cause’ should be carefully distinguished, and that failures to distinguish them lie at the root of some apparently recalcitrant problems. We call them the ‘cognitive’, the ‘scientific’ and the ‘metaphysical’.

This paper is a conceptual analysis of the theory debate in psychology, as carried out by cognitivists and radical behaviorists. The debate has focused on the necessity of theories in psychology. However, the logically primary issue is the nature of theories, or what theories are. This claim stems from the fact that cognitivists and radical behaviorists adopt disparate accounts of the nature of theories. The cognitivists' account is closely akin to the received view from logical positivism, where theories are collections (...) of statements and theoretical terms are restricted to designate unobservable entities. Radical behaviorists also conceive theories as collections of statements, but restrict theoretical terms in psychology to designate observable entities. If each side approaches the necessity issue with its preferred account, both agree that theories are necessary in psychology. Hence, there is no disagreement over the necessity of theories in psychology per se, only over the nature of theories. The received view, however, has been shown to suffer from irreparable difficulties that have led to its total rejection in post-positivistic philosophy of science. Alternative accounts, like the structuralist and semantic views, do not raise the issue of whether theories are necessary in psychology. (shrink)

In this piece, I advocate and motivate a new understanding of thought experiments, which avoids problems with the rival accounts of Brown and Norton.