Cognitive science is a child of the 1950s, the product of a time when psychology, anthropology and linguistics were redefining themselves and computer science and neuroscience as disciplines were coming into existence. Psychology could not participate in the cognitive revolution until it had freed itself from behaviorism, thus restoring cognition to scientific respectability. By then, it was becoming clear in several disciplines that the solution to some of their problems depended crucially on solving problems traditionally allocated to other disciplines. Collaboration (...) was called for: this is a personal account of how it came about. (shrink)

This intriguing and ground-breaking book is the first in-depth study of the development of philosophy of science in the United States during the Cold War. It documents the political vitality of logical empiricism and Otto Neurath's Unity of Science Movement when these projects emigrated to the US in the 1930s and follows their de-politicization by a convergence of intellectual, cultural and political forces in the 1950s. Students of logical empiricism and the Vienna Circle treat these as strictly intellectual non-political projects. (...) In fact, the refugee philosophers of science were highly active politically and debated questions about values inside and outside science, as a result of which their philosophy of science was scrutinized politically both from within and without the profession, by such institutions as J. Edgar Hoover's FBI. It will prove absorbing reading to philosophers and historians of science, intellectual historians, and scholars of Cold War studies. (shrink)

Akerlof's substantial introduction to this volume tells the story of these papers, connecting them and showing how his later work has built upon his early contributions, in many cases improving their arguments, their subtlety, and their usefulness today.

"This book is a sorely needed corrective. Animal Spirits is an important--maybe even a decisive--contribution at a difficult juncture in macroeconomic theory.

Identity Economics provides an important and compelling new way to understand human behavior, revealing how our identities--and not just economic incentives--influence our decisions. In 1995, economist Rachel Kranton wrote future Nobel Prize-winner George Akerlof a letter insisting that his most recent paper was wrong. Identity, she argued, was the missing element that would help to explain why people--facing the same economic circumstances--would make different choices. This was the beginning of a fourteen-year collaboration--and of Identity Economics. The authors explain how (...) our conception of who we are and who we want to be may shape our economic lives more than any other factor, affecting how hard we work, and how we learn, spend, and save. Identity economics is a new way to understand people's decisions--at work, at school, and at home. With it, we can better appreciate why incentives like stock options work or don't; why some schools succeed and others don't; why some cities and towns don't invest in their futures--and much, much more. Identity Economics bridges a critical gap in the social sciences. It brings identity and norms to economics. People's notions of what is proper, and what is forbidden, and for whom, are fundamental to how hard they work, and how they learn, spend, and save. Thus people's identity--their conception of who they are, and of who they choose to be--may be the most important factor affecting their economic lives. And the limits placed by society on people's identity can also be crucial determinants of their economic well-being. (shrink)

In the light of two unpublished letters from Carnap to Kuhn, this essay examines the relationship between Kuhn's The Structure of Scientific Revolutions and Carnap's philosophical views. Contrary to the common wisdom that Kuhn's book refuted logical empiricism, it argues that Carnap's views of revolutionary scientific change are rather similar to those detailed by Kuhn. This serves both to explain Carnap's appreciation of The Structure of Scientific Revolutions and to suggest that logical empiricism, insofar as that program rested on Carnap's (...) shoulders, was not substantially upstaged by Kuhn's book. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

I criticize conceptual pluralism, as endorsed recently by John Dupre and Philip Kitcher, for failing to supply strategies for demarcating science from non-science. Using creation-science as a test case, I argue that pluralism blocks arguments that keep creation-science in check and that metaphysical pluralism offers it positive, metaphysical support. Logical empiricism, however, still provides useful resources to reconfigure and manage the problem of creation-science in those practical and political contexts where pluralism will fail.

Identity Economics provides an important and compelling new way to understand human behavior, revealing how our identities--and not just economic incentives--influence our decisions. In 1995, economist Rachel Kranton wrote future Nobel Prize-winner George Akerlof a letter insisting that his most recent paper was wrong. Identity, she argued, was the missing element that would help to explain why people--facing the same economic circumstances--would make different choices. This was the beginning of a fourteen-year collaboration--and of Identity Economics. The authors explain how (...) our conception of who we are and who we want to be may shape our economic lives more than any other factor, affecting how hard we work, and how we learn, spend, and save. Identity economics is a new way to understand people's decisions--at work, at school, and at home. With it, we can better appreciate why incentives like stock options work or don't; why some schools succeed and others don't; why some cities and towns don't invest in their futures--and much, much more. Identity Economics bridges a critical gap in the social sciences. It brings identity and norms to economics. People's notions of what is proper, and what is forbidden, and for whom, are fundamental to how hard they work, and how they learn, spend, and save. Thus people's identity--their conception of who they are, and of who they choose to be--may be the most important factor affecting their economic lives. And the limits placed by society on people's identity can also be crucial determinants of their economic well-being. (shrink)

George A. Paul; Reports of Discussions at Cardiff (Joint Session of Mind Association and Aristotelian Society, July 1934)1, Analysis, Volume 2, Issue 1-2, 1 Oct.

It will be recalled that Aristotle cites two examples of relations of this type: relations of knowledge and of vision, both of which are internal to the knower and seer, but external to the objects seen and known. However, neither of these relations can be the ones which exist between God and world for they are in a sense cul-de-sacs. Action is involved in their establishment, but they do not necessarily lead to further action, and so they cannot account for (...) the eternal movement of the universe. Only when their objects become desiderata do they result in additional activity. (shrink)

Joy Gordon has made a major contribution to both the ethical analysis and the policy evaluation of economic sanctions. Her claims against sanctions should be understood as critique rather than condemnation of sanctions on ethical grounds.

Scientists of many countries in which English is not the primary language routinely use a variety of manuscript preparation, correction or editing services, a practice that is openly endorsed by many journals and scientific institutions. These services vary tremendously in their scope; at one end there is simple proof-reading, and at the other extreme there is in-depth and extensive peer-reviewing, proposal preparation, statistical analyses, re-writing and co-writing. In this paper, the various types of service are reviewed, along with authorship guidelines, (...) and the question is raised of whether the high-end services surpass most guidelines’ criteria for authorship. Three other factors are considered. First, the ease of collaboration possible in the internet era allows multiple iterations between the author(s) and the “editing service”, so essentially, papers can be co-written. Second, “editing services” often offer subject-specific experts who comment not only on the language, but interpret and improve scientific content. Third, the trend towards heavily multi-authored papers implies that the threshold necessary to earn authorship is declining. The inevitable conclusion is that at some point the contributions by “editing services” should be deemed sufficient to warrant authorship. Trying to enforce any guidelines would likely be futile, but nevertheless, it might be time to revisit the ethics of using some of the high-end “editing services”. In an increasingly international job market, awareness of this problem might prove increasingly important in authorship disputes, the allocation of research grants, and hiring decisions. (shrink)

Everyone has felt those tingling, tickly sensations occurring spontaneously all over the body in the absence of stimuli. But does anyone know where they come from? Here, right-handed subjects were asked to focus on one hand while looking at it and while looking away and subsequently to map and describe the spatial and qualitative attributes of sensations arising spontaneously. The spatial distribution of spontaneous sensations followed a proximo-distal gradient, similar to the one previously described for the density of receptive units. (...) The intensity and spatial extent of the reported sensations were modulated by the focusing condition, especially in respect of the left hand. Convergent focusing acted upon the conscious perception of sensations by enhancing or suppressing them. To our knowledge, this is the first ever study of spontaneous sensations, and it offers considerable insight into their sources. The presence of the proximo-distal distributional gradient is a clear sign that receptive units are involved. The enhancement/suppression effects also confirm the involvement of attention. Finally, left-hand dominance suggests several right-hemisphere processes may be involved, such as spatial and tactile perception, and probably interoception. (shrink)

So far as his critical employment of the concept is concerned, the thing in itself is not a second object. The thing in itself is given in its appearances; it is the object which appears. In other words, the object is taken in a twofold sense. There is no contradiction, Kant maintained, in supposing that one and the same will is, as an appearance, determined by the laws of nature and yet, as a thing in itself, is free. He never (...) meant to hold that the self of the theoretical reason and the self of the practical reason are two separate and distinct entities. It is one and the same object considered from two perspectives. In this sense the thing in itself is purely a limiting concept. So far as the critical method is concerned, objects are always considered from a particular and limited perspective, e.g. science, morality, art, et cetera. This is the central meaning of his theory of appearances. In this employment of the concept it is completely meaningless to speak of the thing in itself as a cause of appearances. The critical distinction between appearances and things in themselves is not intended to be a distinction between subjective sense data and public objects, but between public objects as given according to two or more modes. This involves no extension of the category of causality beyond appearances. Moreover, it is not open to the charge that an unknown object is given the attribute of existence. The thing in itself is known as an appearance. By definition that is the only way that it could be known. To say that we know only appearances and not things in themselves is to state an obvious tautology, namely that objects are known only as they are known. (shrink)

When philosophers participate in the interdisciplinary ethical, environmental, economic, legal, and social analysis of nanotechnologies, what is their specific contribution? At first glance, the contribution of philosophy appears to be a clarification of the various moral and ethical arguments that are commonly presented in philosophical discussion. But if this is the only contribution of philosophy, then it can offer no more than a stalemate position, in which each moral and ethical argument nullifies all the others. To provide an alternative, we (...) must analyze the reasons behind the prevailing individual and cultural relativism in ethics. The epistemological investigation of this stalemate position will guide us to the core problem of the relation between theory and action . The stalemate can be overcome from a pragmatic philosophical standpoint, which combines epistemology, philosophy of language—that is, the philosophy of speech acts—and practical reasoning—that is, reasoning about decision-making . From this philosophical standpoint, it will be possible to show how philosophy can accompany and support the development of nanotechnologies. (shrink)

Subtle bodily sensations such as itching or fluttering that occur in the absence of any external trigger may serve to locate the spatial boundaries of the body. They may constitute the normal counterpart of extreme conditions in which body-related hallucinations and perceptual aberrations are experienced. Previous investigations have suggested that situations in which the body is spontaneously experienced as being deformed are related to the ability to perform own-body transformations, i.e., mental rotations of the body requiring disembodiment. We therefore decided (...) to consider whether the perception of SPS might relate to embodiment as assessed through the ability to perform own-body transformations and schizotypal traits, since high degrees of schizotypy in the general population have been associated with more vivid perceptions and aberrant perceptual experiences. Then participants completed a standard SPS task. Our analysis revealed that the slower the response time in the OBT task, the more frequent the perception of SPS. This suggests that difficulties in disembodying and mentally transforming one’s own body facilitate feeling oneself. Furthermore, a greater number of correct responses in the OBT task was associated with less frequent perception of SPS. This suggests that finding it easier to disembody and perform mental own-body transformations interferes with the ability to sense oneself. The results also show that higher schizotypal traits, as assessed through the SPQ, are associated with more frequent perception of SPS. Taken together, these results provide a coherent picture and suggest that embodiment is required in order to correctly feel oneself, as expressed through the perception of SPS. The ability to easily experience disembodiment reduces the sense of feeling oneself, and proneness to schizotypal traits produces body misperceptions that enhance and amplify this feeling. The results are discussed in the light of current knowledge and theories about body representations, taking into account attention and interoception as factors that influence body awareness. We offer explanations for perceptual aberrations, body-related delusions, and hallucinations based on misperceived or misinterpreted SPS, and we discuss possible mechanisms that may contribute to feeling and misperceiving oneself. (shrink)

(2001). Against a third dogma of logical empiricism: Otto Neurath and 'unpredictability in principle' International Studies in the Philosophy of Science: Vol. 15, No. 2, pp. 199-209. doi: 10.1080/02698590120059068.

Inspired by the scholarship of Laurence Lampert, this international group of scholars offer meticulous interpretations of key philosophical works by Protagoras, Aeschylus, Xenophon, Plato, Descartes, Nietzsche, and Leo Strauss.