I argue against theories that attempt to reduce scientific representation to similarity or isomorphism. These reductive theories aim to radically naturalize the notion of representation, since they treat scientist's purposes and intentions as non-essential to representation. I distinguish between the means and the constituents of representation, and I argue that similarity and isomorphism are common but not universal means of representation. I then present four other arguments to show that similarity and isomorphism are not the constituents of scientific representation. I (...) finish by looking at the prospects for weakened versions of these theories, and I argue that only those that abandon the aim to radically naturalize scientific representation are likely to be successful. (shrink)

Maps and mapping raise questions about models and modeling and in science. This chapter archives map discourse in the founding generation of philosophers of science (e.g., Rudolf Carnap, Nelson Goodman, Thomas Kuhn, and Stephen Toulmin) and in the subsequent generation (e.g., Philip Kitcher, Helen Longino, and Bas van Fraassen). In focusing on these two original framing generations of philosophy of science, I intend to remove us from the heat of contemporary discussions of abstraction, representation, and practice of science and thereby (...) see in a more distant and neutral light the many productive ways in which maps can stand in analytically for scientific theories and models. The chapter concludes by complementing the map analogy – i.e., a scientific theory is a map of the world – with a model analogy, viz., a scientific model is a vehicle for understanding. (shrink)

This article expands on what Bernard Stiegler describes as “The Ordeal of Truth”. Through an evolutionary account of cognition and its exteriorization in human technology, I highlight a recurring tension in philosophy between the “as-if” nature of our models and representations, and the doubt that infects even our most stable understanding of the world. Truth is here associated to the process of metastabilization that characterizes the biological organism. The famous case of Clive Wearing’s severe amnesia, as well as the fictional (...) treatment of amnesia in Christopher Nolan’s Memento, are recalled to highlight the connection between truth and memory, and more importantly the contingent character of the formation of thoughts, and the desperate nature of the construction of truths, through the evolutionarily conditioned “subjective necessity” to link the before and the after, the cause and the effect. I show that this same ordeal is reflected in the philosophy of science in what is known as “pessimistic meta induction”, which I put into dialogue with the growing pessimism about knowledge in contemporary technological culture known as “post truth”. Finally, a possible way out of this pessimism is briefly sketched: a compromise such that, without recourse to objective truth, and in full acceptance of an always already biased relation to the world, future technologies might be designed to incrementally reduce our biases, through an intrinsic mapping of the relative falsity of our models, rather than through some idealized extrinsic relation to an unattainable noumenal real. (shrink)

Structural realism as developed by John Worrall and others can claim philosophical roots as far back as the late 19th century, though the discussion at that time does not unambiguously favor the contemporary form, or even its realism. After a critical examination of some aspects of the historical background some severe critical challenges to both Worrall's and Ladyman's versions are highlighted, and an alternative empiricist structuralism proposed. Support for this empiricist version is provided in part by the different way in (...) which we can do justice to Worrall's original demands and in part by the viewpoint it provides (in contrast to e.g. Michael Friedman's) on the stability maintained through scientific theory change. Planck against the heretics 1.1 Poincaré on the meaning of Maxwell's equations 1.2 Two responses: reification and structuralism On the road to structuralism 2.1 The microscope 2.2 Mathematization of the world picture 2.3 The 18th–20th century The new structural realism 3.1 From scientific realism to structuralism 3.2 The Ladyman variant: objectivity and invariance 3.3 How is structural realism supported? An empiricist structuralism 4.1 Royal succession in science 4.2 Defence of the empiricist version 4.3 Structure: an empiricist view. (shrink)

Using the notorious bridge law “water is H 2 O” and the relation between molecular structure and quantum mechanics as examples, I argue that it doesn’t make sense to aim for specific definition(s) of intertheoretical or interdiscourse relation(s) between chemistry and physics (reduction, supervenience, what have you). Proposed definitions of interdiscourse and part-whole relations are interesting only if they provide insight in the variegated interconnected patchwork of theories and beliefs. There is “automatically” some sort of interdiscourse relation if different discourses (...) claim to have something to say about the same situation (event, system), which is the basis of (contingent) local supervenience relations, which, proper empirically support being provided, can be upgraded to ceteris paribus bridge laws. Because of the ceteris paribus feature, and the discourse dependence of event identification, there is at best only global supervenience of the “special sciences” on the physical (and of parts of physics on other parts of physics). (shrink)

In this paper I will set out my understanding of Bas van Fraassen’s constructive empiricism, some of the difficulties which I believe beset the current version, and, very briefly, some valuable lessons I believe are nonetheless to be learned by considering this view.We’ll need to begin with a review of how van Fraassen conceives of this kind of discussion.

This paper examines and finds wanting the arguments against van Fraassen’s voluntarism, the view that the only constraint of rationality is consistency. Foundationalists claim that if we have no grounds or rationale for a belief or rule, rationality demands that we suspend it. But that begs the question by assuming that there have to be grounds or a rationale. Instead of asking, why should we hold a basic belief or rule, the question has to be: why should not we be (...) committed as we are? Within a system we can sometimes find internal reasons. But, short of assuming foundationalism from the outset, when it comes to our evolving system as a whole there are no grounds for abandoning the commitments that we experience so strongly. Along the way the paper develops a systematic way of talking about terms that cause confusion because of variation in usage: foundationalism, relativism, basic beliefs and rules, voluntarism, etc. (shrink)

In this paper I articulate a fictionalist solution to the closure problem that affects constructive empiricism. Relying on Stephen Yablo’s recent study of closure puzzles, I show how we can partition the content of a theory in terms of its truthmakers and claim that a constructive empiricist can believe that all the observable conditions that are necessary to make a part of her theory true obtain and remain agnostic about whether or not the other truthmakers for the other parts of (...) her theory obtain. This can be done even though she asserts her theory as if it was wholly true. (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)

Paul Feyerabend once made a remark to the effect that his pragmatic theory of observation can be traced back to proposals put forward by leading Logical Empiricists during the height of the protocol sentence debate. In this paper I want to vindicate the systematic side of Feyerabend’s remark and show that a pragmatic theory of observation can in fact be found in Rudolf Carnap’s writings of 1932. I first proceed to dispel a misunderstanding concerning the term “pragmatic” raised by Thomas (...) Oberdan. Following Morris’ and Carnap’s documented usage, I show that the intended meaning of “pragmatic” refers to a specific semiotic relation between users of a language and their environment describable by empirical means. I reconstruct such a pragmatic theory in terms of a detector model that interprets observation sentences as bodily dispositions indicating physical events in the surroundings of the detector. I then proceed to show how Feyerabend’s later theory of observation picks up central features of Carnap’s account and also shares some of the motivations. I conclude by noting how an empirical theory of observation sentences offers a bootstrapping solution to the “basis problem”. (shrink)

In their recent “A modest defense of manifestationalism” (2015), Asay and Bordner defend this position from a quite famous criticism put forward by Rosen (1994), according to which while manifestationalism can be seen as more compatible with the letter of empiricism than other popular stances, such as constructive empiricism, it fails nonetheless to make sense of science. The two authors reckon that Rosen’s argument is actually flawed. In their view, manifestationalism could in fact represent a legitimate thesis about the nature (...) of scientific inquiry. In this paper, I will show that Asay and Bordner’s criticisms to Rosen are actually off target. Moreover, they rest upon an understanding of what the aim of science is that might serve to their purposes, but that does not seem to be in line with the scientific enterprise. Perhaps constructive empiricism still represents the best compromise so far presented between strict empiricism and the acknowledgment of the rationality of science. (shrink)

It has become apparent that the debate between scientific realists and constructive empiricists has come to a stalemate. Neither view can reasonably claim to be the most rational philosophy of science, exclusively capable of making sense of all scientific activities. On one prominent analysis of the situation, whether we accept a realist or an anti-realist account of science actually seems to depend on which values we antecedently accept, rather than our commitment to “rationality” per se. Accordingly, several philosophers have attempted (...) to argue in favour of scientific realism or constructive empiricism by showing that one set of values is exclusively best, for anyone and everyone, and that the downstream choice of the philosophy of science which best serves those values is therefore best, for anyone and everyone. These efforts, however, seem to have failed. In response, I suggest that philosophers of science should suspend the effort to determine which philosophy of science is best for everyone, and instead begin investigating which philosophy of science is best for specific people, with specific values, in specific contexts. I illustrate how this might be done by briefly sketching a single case study from the history of science, which seems to show that different philosophies of science are better at motivating different forms of scientific practice. (shrink)

By focussing on the intentional character of observation in science, we argue that Constructive Empiricism—B.C. van Fraassen’s much debated and explored view of science—is inconsistent. We then argue there are at least two ways out of our Inconsistency Argument, one of which is more easily to square with Constructive Empiricism than the other.

Based on da Costa's and French's notions of partial structures and pragmatic truth, this paper examines two possible characterizations of the concept of empirical adequacy, one depending on the notion of partial isomorphism, the other on the hierarchy of partial models of phenomena, and both compatible with an empiricist view. These formulations can then be employed to illuminate certain aspects of scientific practice.An empirical theory must single out a specific part of the world, establish reference to that part, and say—by (...) way of contingent, substantial claim about the world—that its models fit that. Now, how exactly can this be done? Bas C. van Fraassen. (shrink)

Amidst the progress being made in the various (sub-)disciplines of the behavioural and brain sciences a somewhat neglected subject is the problem of how everything fits into one world and, derivatively, how the relation between different levels of discourse should be understood and to what extent different levels, domains, approaches, or disciplines are autonomous or dependent. In this paper I critically review the most recent proposals to specify the nature of interdiscourse relations, focusing on the concept of supervenience. Ideally supervenience (...) is a relation between different discourses which has all the advantages of reduction, but without its disadvantages. I apply the more abstract considerations to two concrete cases: schizophrenia and colour. Usually an interlevel or interdiscourse relation is seen as asymmetrical: the overlaying discourse depends on the underlying discourse (and not vice versa), where the out- or un-spoken assumption is that the ultimate underlying discourse is physical. Instead I argue that scientific categories referred to in interdiscourse relations are, ultimately, dependent on common sense categories and common sense normative criteria. It is the manifest categories and common sense ideas about what is reasonable and what is right that determine the relevant categorisations at the deeper, underlying levels. I suggest that the implications of this are not merely methodological or epistemological. (shrink)

Review of: "Zeno and Einstein".

Martin Kusch has recently defended Bas van Fraassen’s controversial view on microscopes, according to which these devices are not ‘windows on an invisible world’, but rather ‘image generators’. The two authors also claim that, since in a microscopic detection it is not possible to empirically investigate the geometrical relations between all the elements involved, one is entitled to maintain an agnostic stance about the reality of the entity allegedly represented by the produced image. In this paper I argue that, contrary (...) to what Kusch maintains, this might not be a neutral way to render scientific evidence. Moreover, a constructive empiricist can support a realist interpretation of microscopic images. In fact, constructive empiricism and van Fraassen’s own anti-realism do not necessarily amount to the same thing. (shrink)

In order to defend his controversial claim that observation is unaided perception, Bas van Fraassen, the originator of constructive empiricism, suggested that, for all we know, the images produced by a microscope could be in a situation analogous to that of the rainbows, which are ‘images of nothing’. He added that reflections in the water, rainbows, and the like are ‘public hallucinations’, but it is not clear whether this constitutes an ontological category apart or an empty set. In this paper (...) an argument will be put forward to the effect that rainbows can be thought of as events, that is, as part of a subcategory of entities that van Fraassen has always considered legitimate phenomena. I argue that rainbows are actually not images in the relevant (representational) sense and that there is no need to ontologically inflate the category of entities in order to account for them, which would run counter to the empiricist principle of parsimony. (shrink)

The problem of the justification of inductive inferences, also known as ‘Hume’s problem’, seems to have lost strength since the early 20th century, following several authors’ denial that induction is the method of science. Van Fraassen went beyond this denial and recently stated that induction does not exist. It is our aim to show that, in order to bring forward a coherent vision of science, in his reconstruction it is the observable (a crucial term for his Constructive Empiricism) that is (...) logically prior to the act of observing and not the other way round. We called this ‘the reverse image of observation’. (shrink)

This paper critically reviews Philip Kitcher's most recent epistemology of science, real realism . I argue that this view is unstable under different understandings of the term 'representation', and that the arguments offered for the position are either unsound or invalid depending on the understanding employed. Suitably modified those arguments are however convincing in favor of a deflationary version of real realism, which I refer to as the bare view . The bare view accepts Kitcher's Galilean strategy, and the ensuing (...) commitment to the existence of unobservables; but it does not trade on a correspondence or copy theory of representation. So the bare view, unlike real realism, does not entail that our representations match reality even approximately. (shrink)

The concept of observability is of key importance for a consistent defense of Constructive Empiricism. This anti-realist position, originally presented in 1980 by Bas van Fraassen in his book The Scientific Image, crucially depends on the observable/unobservable dichotomy. Nevertheless, the question of what it means to observe has been faced in an unsatisfactory and inadequate manner by van Fraassen and this represents an important lacuna in his philosophical position. The aim of this work is to propose a characterization of the (...) act of observation able to give the necessary support to the ‘rough guide’ of ‘observable’ that can be found in the aforementioned book. Countering van Fraassen’s own statements, that observability is not a matter for philosophy, but for scientific inquiry only, we maintain that any attempt to deal with this subject by the philosophers is legitimate. We will show that van Fraassen ended up doing a philosophical analysis of observation himself, albeit in a fragmentary way. We believe that this question should be dealt with methodically, though, ‘following the rules’ of a ‘proper’ philosophical analysis, as we attempted to do in this work. We will propose a way of conceiving the act of observation, different from van Fraassen’s one, that can help not only to ground the distinction between observable and unobservable, upon which Constructive Empiricism rests, but to get this anti-realist position closer to scientific practice as well, which is one of its desiderata. Without neglecting the philosophical dimension of the issue, though. However, this proposal does not represent an ad hoc ‘solution’ for Constructive Empiricism, but a characterization aspiring to have a universal reach. (shrink)