Entrepreneurs have a unique opportunity to cultivate the moral direction and development of their organizations, precisely because those organizations are new. Towards this end, we suggest that the Golden Rule is a simple, practical heuristic for entrepreneurs seeking to establish a fair social contract with their stakeholders. Because justice is an important central moral criterion in organizations, we attempt to show theoretically that the Golden Rule passes critical tests of justice, as outlined in the work of John Rawls, and can (...) also serve as a universally relevant hypernorm which have been argued to ground all social contracts. We introduce some important contextual findings from the entrepreneurship literature in order to ground our discussion and create realistic scenariosfor entrepreneurs and their stakeholders. In so doing, we present an important potential limitation of the Golden Rule in practice and suggest how entrepreneurs might reconcile it. Ultimately, we believe that if entrepreneurs were to reflect upon their particular situation, they would have good reasons to choose to employ the Golden Rule as a part of their overall strategy for moral and economic success. (shrink)

It is commonly believed that the epistemology of mathematics must be different from the epistemology of science because their objects are different in kind, i.e. metaphysically different. In this chapter, I want to suggest that some careful work must be done before we can take the distinction between physical and mathematical objects for granted. This distinction has traditionally been drawn by making reference to location, causal powers, detectability in principle, and change in properties. By analysing the ontology of theoretical physics, (...) I wish to show that some physical objects, like quantum particles as they are described by D. Bohm, are as much mathematical as physical, for they do not seem to be located in space and time, and they are as incomplete as mathematical objects. The upshot of this discussion is to address those who are realists about physical objects and anti‐realists about mathematical objects, and, more importantly, to suggest that mathematical realists should not assume that a realist epistemology should be radically different from ordinary scientific epistemology. (shrink)

One of the strongest motivations for being an anti‐realist with regard to mathematics is the difficulty in formulating a plausible realist epistemology, given that there seems to be a lack of ties between the mathematical apparatus and observation. In this chapter, I discuss a few puzzles that the mathematical realist has to solve in order to formulate an acceptable epistemology, and I hint at the direction in which one might hope to find the solution to these puzzles. One of the (...) puzzles, that was first clearly formulated by Paul Benacerraf, is that since mathematical objects are supposed to be causally inert entities existing outside of space and time, it is hard to see how we can ever get in contact with them, i.e. how we can ever gain knowledge of them or refer to them. A second puzzle concerns the incompleteness of mathematical entities that has it, that we have no conceivable evidence and so no answers to questions of whether the objects that one mathematical theory discusses are identical to those that another theory treats. Realists can reject the presuppositions of both these puzzles. The first presupposes that there must be some sort of direct or indirect interaction between us and the objects of our knowledge. The second assumes that there is always a fact of the matter as to whether the objects of one theory are the same or distinct, as those of another. In later chapters, I will try to undermine both of these presuppositions. (shrink)

I present a theory of justification for mathematical beliefs that is both non‐foundationalist, in that it claims that some mathematics must be justified indirectly in terms of its consequences, and holistic, in that it maintains that no claim of theoretical science can be confirmed or refuted in isolation but only as a part of a system of hypotheses. Our evidence for mathematics is ultimately empirical because the mathematics that is part of theoretical science, is, in principle, revisable in light of (...) experience and confirmed by experience. Following Henry Kyburg, I develop this idea by claiming that in science we use combinations of mathematical and scientific principles to develop models that allow us to calculate values that we then compare with the data. ‘Separatists’ objections to holism revolve around the claim that holism fails to respect our intuitions about mathematics, e.g. that mathematics is clearly distinct from science and that mathematical evidence comes from proofs, rather than from experience. My response to these objections is that holism can accommodate these intuitions by appealing to pragmatic rationality that, on the one hand, underwrites the special role of mathematics and bids us to treat it as if it were a priori, and, on the other, justifies, on the grounds of simplicity and success, a local conception of evidence according to which data can confirm specific hypotheses. (shrink)

It is usual to regard mathematical objects as entities that can be identified, characterized, and known in isolation. In this chapter, I propose a contrasting view according to which mathematical entities are structureless points or positions in structures that are not distinguishable or identifiable outside the structure. By analysing the various relations that can hold between patterns, like congruence, equivalence, mutual occurrence, I also account for the incompleteness of mathematical objects, for mathematics turns out to be a conglomeration of theories, (...) each dealing with its own structure and each forgoing identities leading outside its structure. My suggestion that mathematical objects are positions in structures or patterns is not intended as an ontological reduction, but rather as a way of viewing mathematical objects and theories that put the phenomena of multiple reductions and ontological and referential relativity in a clearer light. (shrink)

I present a hypothetical account of how the ancients might have come to introduce mathematical objects in order to describe patterns, and I explain how working with patterns can generate information about the mathematical realm. The ancients might have started using what I call templates, i.e. concrete devices, like blueprints or drawings, to represent how things are shaped or structured, and this could have evolved into representing the abstract patterns that concrete things might fit. In this way, they might have (...) come to believe that written constructions and computations could provide information about the mathematical realm, for by their very nature, patterns should be structurally analogous to their templates and in positing that they are, one simply projects onto structures and features already attributed to templates. By reflecting on systems of dots representing cardinalities, the ancients could generate a body of results that then evolved into a systematic theory of numbers, but the approach fails when there is no direct connection between the computations and the patterns they are supposed to concern, e.g. those concerning trigonometric functions or transfinite ordinal numbers. In these cases, we forge a connection between proofs and patterns by positing that the premises of the proofs state uncontroversial features of the patterns, i.e. the premises constitute implicit definitions of the patterns. I explain how this position does not entail that mathematics is analytic or a priori. (shrink)

If, as I grant, mathematical objects are abstract entities existing outside of space and time, and if the idea of supernaturally grasping abstract entities is scientifically unacceptable, then we need to explain how we can attain mathematical knowledge using our ordinary faculties. I try to meet this challenge through a postulational account of the genesis of our mathematical knowledge, according to which our ancestors introduced mathematical objects by first positing geometric ideals and then postulating abstract mathematical entities. Since positing involves (...) simply introducing a discourse about objects and affirming their existence, positing mathematical objects involves nothing more serious than writing fiction. For this reason, postulational approaches seem better suited for conventionalists; so in the second part of this chapter, I explain how positing in mathematics is different from positing in fiction, and how we can gain knowledge from the former. Finally, I try to make sense of the idea that mathematical postulates are about an independent mathematical reality and that we can refer to that reality through them, by giving an immanent and disquotational account of reference and contrasting it with a transcendent/causal account. (shrink)

The indispensability thesis maintains both that using mathematical terms and assertions is an indispensable part of scientific practice and that this practice commits science to mathematical objects and truths. Anti‐realists have used several methods for attacking this thesis: Hartry Field has tried to show how science can do without mathematics by showing that it is possible to replace analytic mathematical scientific theories with synthetic versions that make no reference to mathematical objects. Phillip Kitcher and Charles Chichara have tried, instead, to (...) maintain the mathematical formalism in science without being committed to mathematical realism, by giving a non‐realist account of mathematical objects. Finally, Geoffrey Hellman devised a modal structuralism that uses modal operators to translate standard mathematical language into a ‘structuralist’ language. In this chapter I discuss these positions and claim that, on the one hand, they have failed to show that science can do without mathematical objects, and on the other, that these approaches to mathematics do not represent an ontic and epistemic gain over standard realism. (shrink)

The application of mathematics to science and the enormous success that derives from it is, perhaps, the strongest evidence in favour of mathematical realism. Quine and Putnam have taken the indispensability of mathematics in doing science as the main premise in an argument for both the truth of mathematics and the existence of mathematical objects. This argument has been criticized, among other things, for presupposing a realist position with regard to science. In this chapter, I propose a new argument, the (...) pragmatic indispensability argument that avoids the problem by failing to presuppose that our best scientific theories are true. I argue that the justification for doing science also justifies our accepting as true, the mathematics that science uses. (shrink)

Talk of truth plays a major role in formulating realism, to the point that realist theories are often criticized by attacking the correspondence theory of truth that they are presumed to defend. In this chapter, I claim that there is an alternative theory of truth, which is both non‐epistemic and not based on correspondence relation that suffices to support mathematical realism. I describe the theory as a logical conception of truth because the truth predicate will turn out to be simply (...) a logical operator. The theory has two main features: it is disquotational, and immanent, in that it specifies the extension of the term ‘true’ only for the language in which it applies. (shrink)

I explore the relation between structuralism and other theses that I have presented in the rest of the book, in particular, my holism, realism about mathematical objects, and the disquotational account of truth. In developing my theory, I have claimed that there is no fact of the matter as to whether the patterns that the various mathematical theories describe are themselves mathematical objects, so I first try to explain what the locution ‘there is no fact of the matter’ means. Next, (...) I discuss the relativity of key structuralist concepts like sub‐pattern and pattern equivalence, and then explore the possibility of formulating structuralist versions of mathematical theories. Even if my holism precludes me from drawing a sharp distinction between philosophy and science I do not regard my structuralism as a mathematical theory but rather as a philosophical account of mathematics that tries to achieve a deeper understanding of the epistemology and ontology of mathematics. My structuralism is epistemic rather than ontic because it is not an ontological reduction or a foundation for mathematics but a philosophical view about the nature of its objects. So when it is combined with realism concerning mathematical objects, it need not commit one to the existence of structures. (shrink)

Is schedule theory necessary? Or is Killeen (1994a) explaining clever laboratory contrivances that have no necessary relevance to understanding the role of behavior in life? We still await a psychological correspondence principle that can establish a sound basis for this elegant and essentially biological theory of reinforcement schedules.

Michael Potter presents a comprehensive new philosophical introduction to set theory. Anyone wishing to work on the logical foundations of mathematics must understand set theory, which lies at its heart. Potter offers a thorough account of cardinal and ordinal arithmetic, and the various axiom candidates. He discusses in detail the project of set-theoretic reduction, which aims to interpret the rest of mathematics in terms of set theory. The key question here is how to deal with the paradoxes that bedevil (...) set theory. Potter offers a strikingly simple version of the most widely accepted response to the paradoxes, which classifies sets by means of a hierarchy of levels. What makes the book unique is that it interweaves a careful presentation of the technical material with a penetrating philosophical critique. Potter does not merely expound the theory dogmatically but at every stage discusses in detail the reasons that can be offered for believing it to be true. Set Theory and its Philosophy is a key text for philosophy, mathematical logic, and computer science. (shrink)

We develop a truism of commonsense psychology that perception and action constitute the boundaries of the mind. We do so however not on the basis of commonsense psychology, but by using the notion of a Markov blanket originally employed to describe the topological properties of causal networks. We employ the Markov blanket formalism to propose precise criteria for demarcating the boundaries of the mind that unlike other rival candidates for “marks of the cognitive” avoids begging the question in the extended (...) mind debate. Our criteria imply that the boundary of the mind is nested and multiscale sometimes extending beyond the individual agent to incorporate items located in the environment. Chalmers has used commonsense psychology to develop what he sees as the most serious challenge to the view that minds sometimes extend into the world. He has argued that perception and action should be thought of as interfaces that separate minds from their surrounding environment. In a series of recent papers Hohwy has defended a similar claim using the Markov blanket formalism. We use the Markov blanket formalism to show how both of their objections to the extended mind fail. (shrink)

The life–mind continuity thesis is difficult to study, especially because the relation between life and mind is not yet fully understood, and given that there is still no consensus view neither on what qualifies as life nor on what defines mind. Rather than taking up the much more difficult task of addressing the many different ways of explaining how life relates to mind, and vice versa, this paper considers two influential accounts addressing how best to understand the life–mind continuity thesis: (...) first, the theory of autopoiesis (AT) developed in biology and in enactivist theories of mind; and second, the recently formulated free energy principle in theoretical neurobiology, with roots in thermodynamics and statistical physics. This paper advances two claims. The first is that the free energy principle (FEP) should be preferred to the theory of AT, as classically formulated. The second is that the FEP and the recently formulated framework of autopoietic enactivism can be shown to be genuinely continuous on a number of central issues, thus raising the possibility of a joint venture when it comes to answering the life–mind continuity thesis. (shrink)

This paper examines the relationship between perceiving and imagining on the basis of predictive processing models in neuroscience. Contrary to the received view in philosophy of mind, which holds that perceiving and imagining are essentially distinct, these models depict perceiving and imagining as deeply unified and overlapping. It is argued that there are two mutually exclusive implications of taking perception and imagination to be fundamentally unified. The view defended is what I dub the ecological–enactive view given that it does not (...) succumb to internalism about the mind-world relation, and allows one to keep a version of the received view in play. (shrink)

In recent years, we have seen a new concern with ethics training for research and development professionals. Although ethics training has become more common, the effectiveness of the training being provided is open to question. In the present effort, a new ethics training course was developed that stresses the importance of the strategies people apply to make sense of ethical problems. The effectiveness of this training was assessed in a sample of 59 doctoral students working in the biological and social (...) sciences using a pre-post design with follow-up and a series of ethical decision-making measures serving as the outcome variable. Results showed not only that this training led to sizable gains in ethical decision making but also that these gains were maintained over time. The implications of these findings for ethics training in the sciences are discussed. (shrink)

The book features the complete text of the Notesi in a critical edition, with a detailed discussion of the circumstances in which they were compiled, leading to ...

Ethical decision making measures are widely applied as the principal dependent variable used in studies of research integrity. However, evidence bearing on the internal and external validity of these measures is not available. In this study, ethical decision making measures were administered to 102 graduate students in the biological, health, and social sciences, along with measures examining exposure to ethical breaches and the severity of punishments recommended. The ethical decision making measure was found to be related to exposure to ethical (...) events and the severity of punishments awarded. The implications of these findings for the application of ethical decision making measures are discussed. (shrink)

Although education in the responsible conduct of research is considered necessary, evidence bearing on the effectiveness of these programs in improving research ethics has indicated that, although some programs are successful, many fail. Accordingly, there is a need for systematic evaluation of ethics education programs. In the present effort, we examine procedures for evaluation of ethics education programs from a multilevel perspective: examining both within-program evaluation and cross-program evaluation. With regard to within-program evaluation, we note requisite designs and measures for (...) conducting systematic program evaluation have been developed and multiple measures should be applied in program evaluation. With regard to cross-program evaluation, we argue that a meta-analytic framework should be employed where analyses are used to identify best practices in ethics education. The implications of this multilevel approach for improving responsible conduct of research educational programs are discussed. (shrink)

In this paper I explore Phyllis Rooney’s 2003 chapter, “Feminist Epistemology and Naturalized Epistemology: An Uneasy Alliance,” taking guidance from her critique of naturalized epistemology in pursuing my own analysis of another uneasy alliance: that between feminist epistemology and social epistemology. Investigating some of the background assumptions at work in prominent conceptions of social epistemology, I consider recent analyses of "epistemic bubbles" to ask how closely such analyses are aligned with ongoing research in feminist epistemology. I argue that critical feminist (...) insights in political philosophy are called for here, especially those that focus on multiple politically salient relationships and also emphasize practices of personal transformation as inseparably bound up with broader movements for social transformation. Insofar as feminist epistemology continues to carry another world in its heart, I argue that it will continue to rest uneasily with any effort to align it with—let alone subsume it within—the still emerging field of social epistemology. (shrink)

It is commonly held that early career experiences influence ethical behavior. One way early career experiences might operate is to influence the decisions people make when presented with problems that raise ethical concerns. To test this proposition, 102 first-year doctoral students were asked to complete a series of measures examining ethical decision making along with a series of measures examining environmental experiences and climate perceptions. Factoring of the environmental measure yielded five dimensions: professional leadership, poor coping, lack of rewards, limited (...) competitive pressure, and poor career direction. Factoring of the climate inventory yielded four dimensions: equity, interpersonal conflict, occupational engagement, and work commitment. When these dimensions were used to predict performance on the ethical decision-making task, it was found that the environmental dimensions were better predictors than the climate dimensions. The implications of these findings for research on ethical conduct are discussed. (shrink)

Recounts the works of Immanuel Velikovsky and the controversies surrounding it, discussing his influence on the counterculture and debates with such luminaries as Carl Sagan.

Although Responsible Conduct of Research training is common in the sciences, the effectiveness of RCR training is open to question. Three key factors appear to be particularly important in ensuring the effectiveness of ethics education programs: educational efforts should be tied to day-to-day practices in the field, educational efforts should provide strategies for working through the ethical problems people are likely to encounter in day-to-day practice, and educational efforts should be embedded in a broader program of on-going career development efforts. (...) This article discusses a complex qualitative approach to RCR training development, based on a sensemaking model, which strives to address the afore-mentioned training concerns. Ethnographic observations and prior RCR training served the purpose of collecting information specific to a multi-disciplinary and multi-university research center with the goal of identifying metacognitive reasoning strategies that would facilitate ethical decision-making. The extensive qualitative analyses resulted in the identification of nine metacognitive reasoning strategies on which future RCR training will be developed. The implications of the findings for RCR training in the sciences are discussed. (shrink)

This essay explores the positive aspects of resentment in early Confucian thought. Specifically, it argues that from an early Confucian perspective, resentment is a frustration or anger that occurs when those close to us withhold their care or when they otherwise injure us. Stated succinctly, resentment is a result of frustrated desire for affection. It is a sign that we require the care of significant others, and that we are vulnerable to their concern or neglect. When understood appropriately, resentment signals (...) genuine recognition of meaningful relationships; it is a sign that we are affected by those that ought to matter to us. Importantly, resentment has a creative dimension in that it can lead to the production of literature aimed to channel frustrated desire toward realizing the Confucian dao 道. These texts work to connect the author’s resentment with the reader’s possibility of remaking the world in a way desired by the author. (shrink)