Philosophical interest in thought experiments has grown over the last couple of decades. Several positions have emerged, defined largely by their differing responses to a perceived epistemological challenge: how do thought experiments yield justified belief revision, even in science, when they provide no new empirical data? Attitudes towards this supposed explanandum differ. Many philosophers accept that it poses a genuine puzzle and hence seek to provide a substantive explanation. Others reject or deflate the epistemic claims made for thought experiments.In this (...) paper I present a model for many thought experiments in philosophy and science. The model doesn't assume that thought experiments in fact manage to achieve epistemic justifi cation, but it allows us to see how they aspire to do so. It also emphasises both the parallels and the discrepancies between thought experiments and ordinary scientific experiments. (shrink)

In my dissertation, I develop a novel approach to thought experiments and literary learning. It’s novel primarily because, unlike many prominent approaches, it has us refrain from advancing theories, from giving logical analyses, and from explicating. We are, instead, to proceed in a way inspired by Wittgenstein’s writings. We are, that is, to clarify words that give rise to problems and to clear those problems away. To clarify words, we may compare language games in which figure terms like “thought experiment.” (...) Thereby, we might see that the concept these terms express has a family resemblance character. To clear away problems, we may describe how such a concept, if not illuminated, yields philosophical problems about thought experiments and literary learning. -/- After I develop this approach, I bring it to bear on two problems, and I achieve two main results. One problem concerns the nature of thought experiments. It is: Why do we have trouble explaining what we know them to be? I find that, despite appearances, we have no such trouble. Central to this result are two claims about thought experiments. One is that imaginings aren’t common to them. The other is that our unreflective concept of them has a family resemblance character. -/- The other problem concerns stories in works of literary fiction. It is: How could we possibly learn about the world from them? To solve it, you might claim that we learn by performing thought experiments, and then appeal to a theory of them. I find that you’d risk explaining the wrong thing. That is, you may well explain only how we learn—not how we do so from literature itself. Central to this result are three claims, which concern how these stories differ from thought experiments. They differ, I claim, (i) in how we count imaginings as experiences of them, (ii) in how free we are to interpret them, and (iii) in how complex they may be. This done, I’ve twice taken my novel approach and achieved results. (shrink)

Imagination is important for many things in science: solving problems, interpreting data, designing studies, etc. Philosophers of imagination typically account for the productive role played by imagination in science by focusing on how imagination is constrained, e.g., by using self-imposed rules to infer logically, or model events accurately. But the constraints offered by these philosophers either constrain too much, or not enough, and they can never account for uses of imagination that are needed to break today’s constraints in order to (...) make progress tomorrow. Thus, epistemology of imagination needs to make room for an element of epistemological anarchy. (shrink)

The aim of this paper is to present an outline of a phenomenological theory of thought experiments. In doing so, I am dealing with a topic that is currently starting to receive increased attention from philosophers with phenomenological leanings. However, since no serious attempt has been made to tackle the issue in a systematic fashion, I will not merely review existing phenomenological work on thought experiments. For the most part, my paper is programmatic: its aim is to suggest some basic (...) directions in which a phenomenological theory of scientific thought experiments should be developed. (shrink)

Unlike in physics, the category of thought experiment is not very common in biology. At least there are no classic examples that are as important and as well-known as the most famous thought experiments in physics, such as Galileo’s, Maxwell’s or Einstein’s. The reasons for this are far from obvious; maybe it has to do with the fact that modern biology for the most part sees itself as a thoroughly empirical discipline that engages either in real natural history or in (...) experimenting on real organisms rather than fictive ones. While theoretical biology does exist and is recognized as part of biology, its role within biology appears to be more marginal than the role of theoretical physics within physics. It could be that this marginality of theory also affects thought experiments as sources of theoretical knowledge. Of course, none of this provides a sufficient reason for thinking that thought experiments are really unimportant in biology. It is quite possible that the common perception of this matter is wrong and that there are important theoretical considerations in biology, past or present, that deserve the title of thought experiment just as much as the standard examples from physics. Some such considerations may even be widely known and considered to be important, but were not recognized as thought experiments. In fact, as we shall see, there are reasons for thinking that what is arguably the single most important biological work ever, Charles Darwin’s On the Origin of Species, contains a number of thought experiments. There are also more recent examples both in evolutionary and non-evolutionary biology, as we will show. Part of the problem in identifying positive examples in the history of biology is the lack of agreement as to what exactly a thought experiment is. Even worse, there may not be more than a family resemblance that unifies this epistemic category. We take it that classical thought experiments show the following characteristics: They serve directly or indirectly in the non-empirical epistemic evaluation of theoretical propositions, explanations or hypotheses. Thought experiments somehow appeal to the imagination. They involve hypothetical scenarios, which may or may not be fictive. In other words, thought experiments suppose that certain states of affairs hold and then try to intuit what would happen in a world where these suppositions are true. We want to examine in the following sections if there are episodes in the history of biology that satisfy these criteria. As we will show, there are a few episodes that might satisfy all three of these criteria, and many more if the imagination criterion is dropped or understood in a lose sense. In any case, this criterion is somewhat vague in the first place, unless a specific account of the imagination is presupposed. There will also be issues as to what exactly “non-empirical” means. In general, for the sake of discussion we propose to understand the term “thought experiment” here in a broad rather than a narrow sense here. We would rather be guilty of having too wide a conception of thought experiment than of missing a whole range of really interesting examples. (shrink)

This is the introduction to the Routledge Companion to Thought Experiments.

In part because “imagination” is a slippery notion, its exact role in the production of scientific knowledge remains unclear. There is, however, one often explicit and deliberate use of imagination by scientists that can be (and has been) studied intensively by epistemologists and historians of science: thought experiments. The main goal of this article is to document the varieties of thought experimentation, not so much in terms of the different sciences in which they occur but rather in terms of the (...) different functions they fulfil. I argue that thought experimentation (and hence imagination) plays a role not only in theory choice but in singular causal analysis and scientific discovery as well. I pinpoint, moreover, some of the rules governing the use of thought experiments in theory choice and in singular causal analysis, that is, some of the criteria they should meet in order to fulfil those functions successfully. (shrink)

John D. Norton is responsible for a number of influential views in contemporary philosophy of science. This paper will discuss two of them. The material theory of induction claims that inductive arguments are ultimately justified by their material features, not their formal features. Thus, while a deductive argument can be valid irrespective of the content of the propositions that make up the argument, an inductive argument about, say, apples, will be justified (or not) depending on facts about apples. The argument (...) view of thought experiments claims that thought experiments are arguments, and that they function epistemically however arguments do. These two views have generated a great deal of discussion, although there hasn’t been much written about their combination. I argue that despite some interesting harmonies, there is a serious tension between them. I consider several options for easing this tension, before suggesting a set of changes to the argument view that I take to be consistent with Norton’s fundamental philosophical commitments, and which retain what seems intuitively correct about the argument view. These changes require that we move away from a unitary epistemology of thought experiments and towards a more pluralist position. (shrink)

Sometimes we learn through the use of imagination. The epistemology of imagination asks how this is possible. One barrier to progress on this question has been a lack of agreement on how to characterize imagination; for example, is imagination a mental state, ability, character trait, or cognitive process? This paper argues that we should characterize imagination as a cognitive ability, exercises of which are cognitive processes. Following dual process theories of cognition developed in cognitive science, the set of imaginative processes (...) is then divided into two kinds: one that is unconscious, uncontrolled, and effortless, and another that is conscious, controlled, and effortful. This paper outlines the different epistemological strengths and weaknesses of the two kinds of imaginative process, and argues that a dual process model of imagination helpfully resolves or clarifies issues in the epistemology of imagination and the closely related epistemology of thought experiments. (shrink)

Scientists imagine for epistemic reasons, and these imaginings can be better or worse. But what does it mean for an imagining to be epistemically better or worse? There are at least three metaepistemological frameworks that present different answers to this question: epistemological consequentialism, deontic epistemology, and virtue epistemology. This paper presents empirical evidence that scientists adopt each of these different epistemic frameworks with respect to imagination, but argues that the way they do this is best explained if scientists are fundamentally (...) epistemic consequentialists about imagination. (shrink)

This is the introduction to a special issue of HOPOS on the history of the philosophy of thought experiments.

John D. Norton defends an empiricist epistemology of thought experiments, the central thesis of which is that thought experiments are nothing more than arguments. Philosophers have attempted to provide counterexamples to this claim, but they haven’t convinced Norton. I will point out a more fundamental reason for reformulation that criticizes Norton’s claim that a thought experiment is a good one when its underlying logical form possesses certain desirable properties. I argue that by Norton’s empiricist standards, no thought experiment is ever (...) justified in any deep sense due to the properties of its logical form. Instead, empiricists should consider again the merits of evaluating thought experiments more like laboratory experiments, and less like arguments. (shrink)

Paul Thagard has recently argued that thought experiments are dangerous and misleading when we try to use them as evidence for claims. This paper refutes his skepticism. Building on Thagard’s own work in cognitive science, I suggest that Thagard has much that is positive to say about how thought experiments work. My last section presents some new directions for research on the intersection between thought experiments and cognitive science.

Many people claim that we can gain knowledge from reading novels and other forms of narrative fiction. In a trivial sense, this claim seems uncontroversial. There is no doubt that reading Pride and Prejudice can teach me, for example, what the novel is about or give me some insight into the character of Regency English. This is because a novel, like any other text, constitutes direct evidence for propositions about its own content and language. But it is widely questioned whether (...) such a work could ever give us knowledge of any of the general propositions it expresses about the world outside the text, for it is commonly held that fictional narratives do not have the resources to justify such propositions, however.. (shrink)

Scientists investigating the thermal properties of black holes rely heavily on theoretical and non-empirical tools, such as mathematical derivations, analogue experiments and thought experiments. Although the use of mathematical derivations and analogue experiments in the context of black hole physics has recently received a great deal of attention among philosophers of science, the use of thought experiments (TEs) in that context has been almost completely neglected. In this paper, we will start filling this gap by systematically analyzing the epistemic role (...) of the two TEs that gave birth to black hole thermodynamics, namely Wheeler’s demon and Geroch’s engine. We will argue that the two main epistemic functions of these TEs are to reveal and resolve inconsistencies, in line with El Skaf’s (Probing theoretical statements with thought experiments. Synthese 199:6119–6147, 2021) approach to TEs. We will, then, go beyond El Skaf’s approach by stressing an important difference between the strategies employed to assess the reliability of each epistemic function. (shrink)

Still today it remains unclear whether Galileo ever climbed the leaning tower of Pisa in order to drop bodies from its top. Some believe that he established the principle of equal speeds for falling bodies by means of an ingenious thought experiment. However, the reconstruction of that thought experiment circulating in the philosophical literature is no more than a cartoon. In this paper I will tell the story of the thought processes behind the cartoon.Keywords: Galileo Galilei; Thought experiment; Falling bodies.

An influential objection to the epistemic power of the imagination holds that it is uninformative. You cannot get more out of the imagination than you put into it, and therefore learning from the imagination is impossible. This paper argues, against this view, that the imagination is robustly informative. Moreover, it defends a novel account of how the imagination informs, according to which the imagination is informative in virtue of its analog representational format. The core idea is that analog representations represent (...) relations ‘for free,’ and this explains how the imagination can contain more information than is put into it. This account makes important contributions to both philosophy of mind, by showing how the imagination can generate new content that is not represented by a subject’s antecedent mental states, and epistemology, by showing how the imagination can generate new justification that is not conferred by a subject’s antecedent evidence. (shrink)

Typically, the imagination in thought experiments has been taken to consist in mental images; we visualize the state of affairs described. A recent alternative from Fiora Salis and Roman Frigg main...

In a recent series of papers, Beck and Wagner have been arguing about the general role that thought experiments can play in the debate on personal identity, showing their disagreement about the famous criticisms that Wilkes’ launched against their use. In this article I come back to Wilkes’ criticisms to show that her position is deeply problematic. If we adopt instead the mental model account of thought experiments, we can accommodate Wilkes’ criticisms and justify the use of thought experiments in (...) the debate of personal identity. This will allow us to see why Beck and Wagner were both half right and half wrong in their discussion. (shrink)

An overview is provided of how the concept of the thought experiment has developed and changed for the natural sciences in the course of the 20th century. First, we discuss the existing definitions of the term 'thought experiment' and the origin of the thought experimentation method, identifying it in Greek Presocratics epoch. Second, only in the end of the 19th century showed up the first systematic enquiry on thought experiments by Ernst Mach's work. After the Mach's work, a negative attitude (...) towards thought experiments came in the beginning of the 20th century, which went on until the Thomas Kuhn's and Karl Popper's work on thought experiments. Only from the mid-1980s did thought experiments begin to be considered relevant to scientific enterprise. Finally, we show the existing empirical and 'functional' theories which have developed about the nature and purpose of thought experiments. (shrink)

One of the most exciting debates in philosophy of imagination in recent years has been over the epistemic use of imagination where imagination epistemically contributes to justifying beliefs and acquiring knowledge. This paper defends “generationism about imagination” according to which imagination is a generative source, rather than a preservative source, of justification. In other words, imagination generates new justification above and beyond prior justification provided by other sources. After clarifying the generation/preservation distinction (Section 2), we present an argument for generationism (...) about imagination, which can be divided into two parts; the philosophical part and the empirical part. In the philosophical part of our argument (Section 3), we claim that generationism about imagination follows from what we call “INACCESSIBILITY”. According to INACCESSIBILITY, imagination is properly constrained by the imaginative constrainers (i.e., the prior representations that constrain the development of a scenario in imagination) to which non-imaginative belief-forming processes do not have access. In the empirical part of our argument (Section 4), we claim that INACCESSIBILITY is plausible in light of relevant studies and theories in the empirical literature, especially the literature on mental simulation (Section 4.1), core cognition (Section 4.2), and intuitive physics (Section 4.3). (shrink)

In some of the papers in which she develops and defends the mental modelview of thought experiments in physics, Nersessian expresses the belief that her account has implications for thought experiments in other domains as well. In this paper, I argue, firstly, that counterfactual reasoning has a legitimate place in historical inquiry, and secondly, that the mental model view can account for such "alternative histories". I proceed as follows. Firstly, I review the main accounts of thought experiments in physics and (...) point at some explanatory advantages of the mental model view. Subsequently, I argue that historians cannot dispense with counterfactual reasoning altogether and qualify a number of principled objections against the explicit use of alternative histories for theoretical purposes. Finally, I show that the mental model view can account for such thought experiments in history. (shrink)

This paper motivates, explains, and defends a new account of the content of thought experiments. I begin by briefly surveying and critiquing three influential accounts of thought experiments: James Robert Brown’s Platonist account, John Norton’s deflationist account that treats them as picturesque arguments, and a cluster of views that I group together as mental model accounts. I use this analysis to motivate a set of six desiderata for a new approach. I propose that we treat thought experiments primarily as aesthetic (...) objects, specifically fictions, and then use this analysis to characterize their content and ultimately assess their epistemic success. Taking my starting point from Kendall Walton’s account of representation (Mimesis as make-believe, Harvard University Press, Cambridge, 1990), I argue that the best way to understand the content of thought experiments is to treat them as props for imagining fictional worlds. Ultimately, I maintain that, in terms of their form and content, thought experiments share more with literary fictions and pictorial representations than with either argumentation or observations of the Platonic realm. Moreover, while they inspire imaginings, thought experiments themselves are not mental kinds. My approach redirects attention towards what fixes the content of any given thought experiment and scrutinizes the assumptions, cognitive capacities and conventions that generate them. This view helps to explain what seems plausible about Brown’s, Norton’s, and the mental modelers’ views. (shrink)

Otto Neurath’s empiricist methodology of economics and his contributions to politi- cal economy have gained increasing attention in recent years. We connect this research with contemporary debates regarding the epistemological status of thought experiments by reconstructing Neurath’s utopias as linchpins of thought experiments. In our three reconstructed examples of different uses of utopias/dystopias in thought experiments we employ a reformulation of Häggqvist’s model for thought experiments and we argue that: (1) Our reformulation of Häggqvist’s model more adequately complies with many (...) uses of thought experiments, especially with the open-ended discussions of utopias and dys- topias in thought experiments. (2) As a strict logical empiricist, Neurath is committed to a strictly empiricist account of thought experiments. John Norton’s empiricist argument view can indeed account for the justifications of empirical beliefs and genuine discoveries targeted by scientific utopianism in three distinct (yet connected) ways, all of which Neur- ath already contemplated: (2.I) Dealing with utopias and thought experiments on a regular basis increases creativity and inventiveness. (2.II) Particular ways of presenting knowl- edge facilitate scientific discovery and social progress. (2.III) The use of utopias in thought experiments can prompt conceptual change and allow access to new phenomena. We con- clude by highlighting that, even though thought experiments support a positive attitude for exploring new social possibilities, Neurath points out that active decisions are unavoidable. The exploration of alternatives and the awareness of a need for decisions in policy discus- sion avert a technocratic outlook in social science. (shrink)

Otto Neurath’s empiricist methodology of economics and his contributions to political economy have gained increasing attention in recent years. We connect this research with contemporary debates regarding the epistemological status of thought experiments by reconstructing Neurath’s utopias as linchpins of thought experiments. In our three reconstructed examples of different uses of utopias/dystopias in thought experiments we employ a reformulation of Häggqvist’s model for thought experiments and we argue that: (1) Our reformulation of Häggqvist’s model more adequately complies with many uses (...) of thought experiments, especially with the open-ended discussions of utopias and dystopias in thought experiments. (2) As a strict logical empiricist, Neurath is committed to a strictly empiricist account of thought experiments. John Norton’s empiricist argument view can indeed account for the justifications of empirical beliefs and genuine discoveries targeted by scientific utopianism in three distinct (yet connected) ways, all of which Neurath already contemplated: (2.I) Dealing with utopias and thought experiments on a regular basis increases creativity and inventiveness. (2.II) Particular ways of presenting knowledge facilitate scientific discovery and social progress. (2.III) The use of utopias in thought experiments can prompt conceptual change and allow access to new phenomena. We conclude by highlighting that, even though thought experiments support a positive attitude for exploring new social possibilities, Neurath points out that active decisions are unavoidable. The exploration of alternatives and the awareness of a need for decisions in policy discussion avert a technocratic outlook in social science. (shrink)

How can thought experiments lead to new empirical knowledge if they do not make use of empirical information? This puzzle has been widely discussed in the philosophy of science. It arises in conceptual metaphor research as well and is especially important for the clarification of its empirical foundations. The aim of the paper is to suggest a possible solution to the puzzle of thought experiments in conceptual metaphor research. The solution rests on the application of a novel metatheoretical framework that (...) conceives of linguistic theorizing as a process of plausible argumentation. The central idea of the solution is that through the dynamic feedback mechanism of the cyclic, prismatic and retrospective re-evaluation of information, thought experiments in conceptual metaphor research may indirectly supply the process of plausible argumentation with empirical knowledge. (shrink)

This contribution examines Miscevic’s defence against restrictionist X-phi, based on his view that thought experiments exhibit a large number of typical stages. On Miscevic’s view, the epistemic threats identified by proponents of the negative program in X-phi may be countered or ameliorated in various ways at various stages. I argue that the defence he offers is insufficient to counter the arguments by in particular Machery.

Abstract Thought experimentation is part of accepted scientific practice, and this makes it surprising that philosophers of science did not seriously engage with it for a very long time. The situation changed in the 1990s, resulting in a highly intriguing debate over thought experiments. Initially, the discussion focused mostly on thought experiments in physics, philosophy, and mathematics. Other disciplines have since become the subject of interest. Yet, nothing substantial has been said about the role of thought experiments in nonphilosophical theology. (...) This paper discusses the role of thought experiments in Christian theology in comparison to their role in quantum physics, as mentioned by John Polkinghorne in Quantum Physics and Theology. We first look briefly at the history of the inquiry into thought experiments and then at Polkinghorne's remarks about the role of thought experimentation in quantum physics and Christian eschatology. To determine the actual importance of thought experiments in Christian theology a number of new examples are introduced in a third step. In the light of these examples, in a fourth step, we address the question of what it is that explains the cognitive efficacy of thought experiments in quantum physics and Christian theology. (shrink)

This paper is about the remarkable explosion in the literature on thought experiments since the 1980s. It enters uncharted territory. The year 1986 is of particular interest: James R. Brown presents his Platonism about thought experiments for the first time in Dubrovnik, and in Pittsburgh John D. Norton shares his empiricist approach with participants in what was probably the 20th century’s very first major conference on thought experiments. It was the time when philosophy of science had taken a pluralistic turn, (...) and the paper develops the notion that this is a key factor in the outburst of discussions about thought experiments in the 1980s. (shrink)

Philosophical debate about the nature and function of thought experiments would be impoverished without good historical sources. And while valuable work is being done on the history of thought experiments, a comprehensive discussion of the history of philosophical investigation into thought experiments is still absent in the literature (but see Kühne 2005; Moue et al. 2006). In what follows we take the first steps towards providing a more complete picture of the diverse attempts to shed light on thought experiments.The term (...) “thought experiment” made its first appearance about 200 years ago in 1811. The most prolific period in the history of the philosophical investigation into thought experiments is the current .. (shrink)

This is an introduction to a special issue of Perspectives on Science, the outcome of a workshop entitled "Thought Experiments in Science: Four Blind Spots," held at the University of Toronto, March 23rd, 2012. The recent revival in philosophical study of thought experiments has been limited to fields like epistemology, science studies, and metaphilosophy. With this issue we hope to facilitate a discussion about how some other disciplinary perspectives might bear on the subject; specifically, the history of philosophy, literary studies, (...) phenomenology and cognitive science. (shrink)

Wie ist es wohl, eine Fledermaus zu sein? Wäre ein rein physikalisches Duplikat von mir nur ein empfindungsloser Zombie? Muss man sich seinem Schicksal ergeben, wenn man sich unfreiwillig als lebensnotwendige Blutwaschanlage eines weltberühmten Violinisten wieder findet? Kann man sich wünschen, der König von China zu sein? Bin ich vielleicht nur ein Gehirn in einem Tank mit Nährflüssigkeit, das die Welt von einer Computersimulation vorgegaukelt bekommt? Worauf beziehen sich die Menschen auf der Zwillingserde mit ihrem Wort 'Wasser', wenn es bei (...) ihnen gar kein H2O gibt? -/- Diese und weitere seltsame Fragen sind das tägliche Brot vieler professioneller Philosophen. Die abstrusen Umstände, die dabei geschildert werden, nennt man "Gedankenexperimente". -/- Was soll die Erörterung dieser Szenarien, die sich so weit von unserem alltäglichen Leben, z.T. außerhalb der Grenzen unserer Wirklichkeit abspielen? Welche Rolle spielen diese "Gedankenexperimente" in der philosophischen Methodologie? Ist diese Rolle überhaupt berechtigt? -/- Das vorliegende Buch gibt Antworten auf diese Fragen. Es stellt sich heraus, dass diese seltsamen Gedankenexperimente nicht nur berechtigte, sondern überaus wichtige Instrumente philosophischen Forschens darstellen. (shrink)

Experiments (E), computer simulations (CS) and thought experiments (TE) are usually seen as playing different roles in science and as having different epistemologies. Accordingly, they are usually analyzed separately. We argue in this paper that these activities can contribute to answering the same questions by playing the same epistemic role when they are used to unfold the content of a well-described scenario. We emphasize that in such cases, these three activities can be described by means of the same conceptual framework—even (...) if each of them, because they involve different types of processes, fall under these concepts in different ways. We further illustrate our claims by presenting a threefold case study describing how a TE, a CS and an E were indeed used in the same role at different periods to answer the same questions about the possibility of a physical Maxwellian demon. We also point at fluid dynamics as another field where these activities seem to be playing the same unfolding role. We analyze the importance of unfolding as a general task of science and highlight how our description in terms of epistemic functions articulates in a noncommittal way with the epistemology of these three activities and accounts for their similarities and the existence of hybrid forms of activities. We finally emphasize that picturing these activities as functionally substitutable does not imply that they are epistemologically substitutable. (shrink)

In some of the papers in which she develops and defends the mental modelview of thought experiments in physics, Nersessian expresses the belief that her account has implications for thought experiments in other domains as well. In this paper, I argue, firstly, that counterfactual reasoning has a legitimate place in historical inquiry, and secondly, that the mental model view can account for such "alternative histories". I proceed as follows. Firstly, I review the main accounts of thought experiments in physics and (...) point at some explanatory advantages of the mental model view. Subsequently, I argue that historians cannot dispense with counterfactual reasoning altogether and qualify a number of principled objections against the explicit use of alternative histories for theoretical purposes. Finally, I show that the mental model view can account for such thought experiments in history. (shrink)

: This article seeks to explain how thought experiments work, and also the reasons why they can fail. It is divided into four sections. The first argues that thought experiments in philosophy and science should be treated together. The second examines existing accounts of thought experiments and shows why they are inadequate. The third proposes a better account of thought experiments. According to this account, a thought experimenter manipulates her worldview in accord with the “what if” questions posed by a (...) thought experiment. When all necessary manipulations are carried through, the result is either a consistent model or a contradiction. If a consistent model is achieved, the thought experimenter can conclude that the scenario is possible; if a consistent model cannot be constructed, then the scenario is not possible. The fourth section of the article uses this account to shed light on the circumstances in which thought experiments fail. (shrink)

On the relation between experiment and thought experiment in the natural sciences. To understand the reciprocal autonomy and complementarity of thought and real experiment, it is necessary to distinguish between a ‘positive’ (empirical or formal) and a transcendental perspective. Empirically and formally, real and thought experiments are indistinguishable. However, from a reflexive-transcendental viewpoint thought experiment is at the same time irreducible and complementary to real experiment. This is due to the fact that the hypothetical-anticipatory moment is in principle irreducible to (...) physical reality—even though it refers to physical reality and is bound with the empirical use of our understanding. The presence of counterfactuals is the condition of the possibility for thought experiments to become in principle real ones, by means of a series of technical realisations that gradually approximate the idealisations that they contain. (shrink)

Some popular views of Ernst Mach cast him as a philosopher-scientist averse to imaginative practices in science. The aim of this analysis is to address the question of whether or not imagination is compatible with Machian philosophy of science. I conclude that imagination is not only compatible, but essential to realizing the aim of science in Mach’s biologico-economical view. I raise the possible objection that my conclusion is undermined by Mach’s criticism of Isaac Newton’s famous “bucket experiment.” I conclude that (...) Mach’s issue lies not with thought experimentation, tout court, but with the improper use of thought experimentation as it relates to the aim of the biologico-economical development of science. (shrink)

Some popular views of Ernst Mach cast him as a philosopher-scientist averse to imaginative practices in science. The aim of this analysis is to address the question of whether or not imagination is compatible with Machian philosophy of science. I conclude that imagination is not only compatible but essential to realizing the aim of science in Mach’s biologico-economical view. I raise the possible objection that my conclusion is undermined by Mach’s criticism of Isaac Newton’s famous “bucket experiment.” I conclude that (...) Mach’s issue lies not with thought experimentation, tout court, but with the improper use of thought experimentation as it relates to the aim of the biologico-economical development of science. (shrink)

According to a recent philosophical claim, “works of fiction are thought experiments” (Elgin 2007: 47), though there are relevant differences, as the role of spoilers shows—they can ruin a novel but improve the understanding we can gain through a thought experiment. In the present article I will analyze the role of spoilers and argue for a more differentiated perspective on the relation between literature and thought experiments. I will start with a short discussion of different perspectives on thought experiments and (...) argue that the mental-model view and the conception of games of make-believe are most promising for developing the present analogy. Then I will assess the similarities and differences between thought experiments and other works of fiction. I will focus on the role of spoilers and, more generally, on the foretaste context, of which they are part. This context guides readers of literary works of art to draw their attention to the literary and aesthetic quality of the text. In the case of thought experiments, on the other hand, it (i) prompts them to accept the presence of fictional elements in worldly-cognitive works and (ii) draws their attention towards cognitively relevant elements of the story. A discussion of Borges’ Pierre Menard in the last part will show that literary works of art become thought experiments if they are embedded in an appropriate foretaste context. Spoilers, thus, unveil that even works which—due to their length or plenty of detail—usually are not considered thought experiments, can perform similar cognitive functions. (shrink)

Nella sua straordinaria opera scientifica, Franco Selleri si è sempre opposto alla rinuncia alla comprensione della struttura della realtà e della natura degli oggetti fisici, che egli considera come l’elemento caratterizzante delle principali teorie della fisica del Novecento e che è stata stigmatizzata da Karl Popper come tesi della “fine della strada in fisica”. Sin dalla fine degli anni ’60, egli ha sviluppato quella riflessione critica nei confronti delle teorie fondamentali della fisica moderna, in particolar modo della teoria delle particelle (...) elementari e della meccanica quantistica, e in un secondo tempo delle teorie relativistiche, che contraddistingue il suo programma di ricerca. Nel corso della sua intensa e infaticabile attività scientifica, Selleri è entrato in proficuo contatto con molti grandi fisici e filosofi della scienza, instaurando un intenso dialogo critico con Louis de Broglie, John Bell e Karl Popper. Le sue originali e non convenzionali ricerche lo hanno portato a risultati significativi non solo nell’ambito dei fondamenti della fisica, ma anche della storia e della filosofia della fisica. Per questo abbiamo voluto dedicare un numero speciale di Isonomia al nostro impareggiabile amico e collega, sia per la sua passione instancabile e la sua profonda conoscenza dei fondamenti formali, concettuali e filosofici delle teorie della fisica contemporanea, sia e forse ancor più come maestro di una prospettiva perennemente critica che egli ha sempre seguito e proposto con particolare rigore ed estrema determinazione. (shrink)

Showcasing original arguments for well-defined positions, as well as clear and concise statements of sophisticated philosophical views, this volume is an ...

Düşünce deneylerinden beklenen şeylerden biri de mevcut bilgimizi test etmesi ya da bilgimizi artırmasıdır. Ancak adından da kolayca anlaşılacağı gibi, yalnızca düşüncede yürütülen böyle bir deney, örneğin bize ne şekilde yeni bir bilgi sağlayabilir? Bu zamana kadar söz konusu soruya, bilim felsefesi literatüründe, başlıca beş temel yanıt verilmiştir. Bu makalede, tüm bu yaklaşımların -Platoncu yaklaşım hariç- ortak bir varsayımını ele alacağım. Bu varsayıma göre düşünce deneylerinin tüm yönlerini açıklayabilecek kapsayıcı bir teori bulunmaktadır. Düşünce deneylerinin doğasına ilişkin bu tekçi varsayım, en (...) azından iki yönden oldukça sorunlu görünmektedir. İlk olarak, belirli bir düşünce deneyinin tek bir yaklaşımla açıklanamayan yönleri bulunmaktadır. İkincisi, şimdiye kadar önerilen yaklaşımlar tüm düşünce deneylerini açıklayamamaktadır. Bu iddiaları temellendirmek ve bahsedilen yaklaşımların eksikliklerini belirtmek için Galileo’nun ve Darwin’in öne sürdüğü düşünce deneyi örneklerini ele alacağım. Son olarak çoğulcu bir yaklaşımın düşünce deneylerinin doğasını açıklamada çok daha uygun bir çerçeve sağladığını öne süreceğim. (shrink)

semantic minimalism and moderte contextualism.

Thought experiments (TEs) are important tools in science, used to both undermine and support theories, and communicate and explain complex phenomena. Their interest within philosophy of science has been dominated by a narrow question: How do TEs increase knowledge? My aim is to push beyond this to consider their broader value in scientific practice. I do this through an investigation into the scientific imagination. Part one explores questions regarding TEs as “experiments in the imagination” via a debate concerning the epistemic (...) status of computer simulations in science. I outline how, against Hacking, TEs also have “a life of their own” and I argue against accounts that privilege experiments over simulations (and by extension TEs) in light of their capacity to surprise in a productive way. Part two develops a pluralist account of the nature of the imagination in science. At its core, my view is that when we attend to a number of examples of TEs and consider the context in which they are used, we see that TEs engage a variety of our imaginative capacities. Existing monistic views fail to recognise the richness of the imagination and its potential in science. Part three looks to the “beauty” of TEs which is currently overlooked in the aesthetics of science literature. I put forward a new account that demonstrates the epistemic value of aesthetic features in science by showing how an appropriate fit between form and content enhances the usability of a TE, and its effectiveness as a prompt for our imagination. This also enables a more nuanced take on the proposed similarities between TEs and literary fictions. In the concluding chapter, I outline ways in which the core features of my account can be extended beyond TEs to illuminate the significance of the imagination and aesthetic values in other areas of science. (shrink)

Philosophers and mathematicians have different ideas about the difference between pure and applied mathematics. This should not surprise us, since they have different aims and interests. For mathematicians, pure mathematics is the interesting stuff, even if it has lots of physics involved. This has the consequence that picturesque examples play a role in motivating and justifying mathematical results. Philosophers might find this upsetting, but we find a parallel to mathematician’s attitudes in ethics, which, I argue, is a much better model (...) for how philosophers should think about these issues. (shrink)

The operational perspective here defended permits a reflexive-transcendental point of view that sharply distinguishes the two concepts, while, at the same time, maintaining the connection between them. On the one hand, simply imagining that the experimental apparatus, counterfactually anticipated in a thought experiment, has really been constructed is sufficient to erase any difference between thought and real experiments. On the other hand, this very ‘imagining’, this capacity of the mind to assume every real entity as a possible entity, underpins the (...) difference in principle – a properly transcendental difference – between thought and real experiments. This difference, however, implies the intimate association between experiment and thought experiment: All thought experiments must be thought of as translatable into real ones, and all real experiments as realisations of thought ones. What thought experiments have over and above real experiments is the mere fact that they exist in a purely hypothetical sphere; what real have over and above thought experiments is the mere fact that they overstep the sphere of the possible, in the experiment’s real execution. (shrink)