Forcing materialism upon metaphysics: Three approaches to Adorno's method

Recent Adorno scholarship has been shaped by the idea that his critical theory cannot account coherently for its own method. Call this the Problem of Adornian Critical Theory (PACT). In this paper, I examine three recent approaches to Adorno—the “ethics of resistance” (associated with Gordon Finlayson and Brian O'Connor), “negative naturalism” (associated with Fabian Freyenhagen), and “inverse theology” (associated with Peter E. Gordon). Individually, I argue, all three approaches are subject to a key limitation that prevents them from being able to solve the PACT. But, by synthesising them, we can see how the scholarship already—effectively—possesses a solution to it. The synthesis that results is characterised in terms of “materialist metaphysics”—a position Adorno can clearly be read as articulating in the “Meditations on Metaphysics” chapter of Negative Dialectics.     

The disclosure of a metaphysical horizon,or how to escape dialectics

Abstract

In a footnote to The Inoperative Community French philosopher Jean-Luc Nancy wonders how to escape Hegelian dialectics. Because Nancy in his later work often returns to this attempt of a ‘disclosure of our metaphysical horizon’, we not only consider this note as a crucial one in his attempt to ‘disclose’ our metaphysical horizon; on top of that, we think this note is really worthwhile considering for our philosophical era in general: how to think after the so called ‘end of metaphysics’? Nancy’s work is an explicit confrontation with this horizon. Therefore, in this paper we prefer to reconstruct his line of thought in this, from the influence of Georges Bataille and Maurice Blanchot, over Friedrich Hegel up to Martin Heidegger and Jacques Derrida. We focus on the way attempts for the disclosure of our metaphysical horizon out from the problem of community, one of the central topics in his work. We conclude with a discussion why Nancy’s ontological framework has the potential to break up the metaphysical horizon of our philosophical era.     

Principles,laws, theories and the metaphysics of science

In this paper an outline of a metaphysical conception of modern science is presented in which a fundamental distinction is drawn between scientific principles, laws and theories. On this view, ontologicalprinciples, rather than e.g. empirical data, constitute the core of science. The most fundamental of these principles are three in number, being, more particularly (A) the principle of the uniformity of nature, (B) the principle of the perpetuity of substance, and (C) the principle of causality.These three principles set basic constraints on the methodology of both empirical and theoretical science. The uniformity principle is central to the empirical aspect of science, suggesting a methodology consisting in the attempt to discover empiricallaws, while the causality principle is central to the theoretical aspect of science, suggesting the postulation of scientifictheories capable of indicating the causal basis of the laws. And the perpetuity principle functions so as to form a bridge between the theories and the laws.By distinguishing between principles, laws and theories in this way, a dimension is added to the analysis of modern science which allows for a more realistic account of its nature.     

Introduction: Finding out the Right Way to Understand Virtue Ethics

It is very apparent that a discussion on virtue ethics—perhaps even a hot debate,the origin of which can be traced back to the late 1950s,has been going on during the past two decades,and has marked the philosophical domain we call ethics.Three authors' views on this topic will be seriously examined in this special theme. Chen Lai treats the topic in the context of Confucianism.He carefully explores Mencius' theory of virtue,and sees two main contrasts between the ideas of Mencius and those of Confucius,as well as three main features they both share.     

Semantic approaches in the philosophy of science

In this article I give an overview of some recent work in philosophy of science dedicated to analysing the scientific process in terms of (conceptual) mathematical models of theories and the various semantic relations between such models, scientific theories, and aspects of reality. In current philosophy of science, the most interesting questions centre around the ways in which writers distinguish between theories and the mathematical structures that interpret them and in which they are true, i.e. between scientific theories as linguistic systems and their non-linguistic models. In philosophy of science literature there are two main approaches to the structure of scientific theories, the statement or syntactic approach—advocated by Carnap, Hempel and Nagel—and the non-statement or semantic approach—advocated, among others, by Suppes, the structuralists, Beth, Van Fraassen, Giere, Wójcicki. In conclusion, I briefly review some of the usual realist inspired questions about the possibility and character of relations between scientific theories and reality as implied by the various approaches I discuss in the course of the article. The models of a scientific theory should indeed be adequate to the phenomena, but if the theory is ‘adequate’ to (true in) its conceptual (mathematical) models as well, we have a model-theoretic realism that addresses the possible meaning and reference of ‘theoretical entities’ without relapsing into the metaphysics typical of the usual scientific realist approaches.     

Un-thought out metaphysics in analytical psychology: a critique of Jung's epistemological basis for psychic reality

The author investigates the relation of Kant, Schopenhauer and Heidegger to Jung's attempts to formulate theory regarding the epistemological conundrum of what can and what cannot be known and what must remain uncertain. Jung's ambivalent use and misuse of Kant's division of the world into phenomenal and noumenal realms is highlighted in discussion of concepts such as the psychoid archetype which he called 'esse in anima' and his use of Schopenhauer's concept of 'will' to justify a transcendence of the psyche/soma divide in a postulation of a 'psychoid' realm. Finally, the author describes Jung's reaction to Heidegger's theories via his assertion that Heidegger's 'pre-given world design' was an alternate formulation of his concept of the archetypes. An underlying theme of the paper is a critique of Jung's foundationalism which perpetuates the myth of an isolated mind. This model of understanding subjectivity is briefly contrasted with Heidegger's 'fundamental ontology' which focuses on a non-Cartesian 'understanding' of the 'presencing of being' in everyday social and historical contexts.     

Cognitive neuroimaging: cognitive science out of the armchair

Cognitive scientists were not quick to embrace the functional neuroimaging technologies that emerged during the late 20th century. In this new century, cognitive scientists continue to question, not unreasonably, the relevance of functional neuroimaging investigations that fail to address questions of interest to cognitive science. However, some ultra-cognitive scientists assert that these experiments can never be of relevance to the study of cognition. Their reasoning reflects an adherence to a functionalist philosophy that arbitrarily and purposefully distinguishes mental information-processing systems from brain or brain-like operations. This article addresses whether data from properly conducted functional neuroimaging studies can inform and subsequently constrain the assumptions of theoretical cognitive models. The article commences with a focus upon the functionalist philosophy espoused by the ultra-cognitive scientists, contrasting it with the materialist philosophy that motivates both cognitive neuroimaging investigations and connectionist modelling of cognitive systems. Connectionism and cognitive neuroimaging share many features, including an emphasis on unified cognitive and neural models of systems that combine localist and distributed representations. The utility of designing cognitive neuroimaging studies to test (primarily) connectionist models of cognitive phenomena is illustrated using data from functional magnetic resonance imaging (fMRI) investigations of language production and episodic memory.     

The science of cycology: Failures to understand how everyday objects work

When their understanding of the basics of bicycle design was assessed objectively, people were found to make frequent and serious mistakes, such as believing that the chain went around the front wheel as well as the back wheel. Errors were reduced but not eliminated for bicycle experts, for men more than women, and for people who were shown a real bicycle as they were tested. The results demonstrate that most people's conceptual understanding of this familiar, everyday object is sketchy and shallow, even for information that is frequently encountered and easily perceived. This evidence of a minimal and even inaccurate causal understanding is inconsistent with that of strong versions of explanation-based (or theory-based) theories of categorization.     

Reply to Nadler: Spinoza and the metaphysics of suicide

Steven Nadler has argued that Spinoza can, should, and does allow for the possibility of suicide committed as a free and rational action. Given that the conatus is a striving for perfection, Nadler argues, there are cases in which reason guides a person to end her life based on the principle of preferring the lesser evil. If so, Spinoza’s disparaging statements about suicide are intended to apply only to some cases, whereas in others (such as the case of Seneca) he would grant that suicide is dictated by reason. Here, I object to Nadler’s interpretation by showing that it conflicts with Spinoza’s metaphysical psychology. Even given Nadler’s interpretation of the conatus doctrine, the possibility that reason could guide a person to commit suicide is incompatible with the conatus of the mind. Spinoza holds that the mind cannot contain an adequate idea ‘that excludes the existence of our body’ (E3p10). Yet, as I argue, in order for reason to guide a person voluntarily to end her life, she would need to have an adequate idea representing her death – an idea that excludes the existence of her body. For this reason, Spinoza's system rules out the possibility of rational suicide.     

Studies on time: a proposal on how to get out of circularity

The analysis of time is vitiated very often by circularity: several disciplines, such as psychology, linguistics, and neurosciences, analyze time by using concepts or terms which already contain in themselves, or are based, on the experience and notion of time (as when, for example, time is defined as “duration”, or when our ability to estimate durations is explained by resorting to the notion of an internal clock). Some detailed examples of circularity in the analysis of time are given here and examined. A way out of circularity is then given: it is represented by the proposal of attentional semantics (AS) of considering words and their meanings in terms of the aim they serve, and the means and processes developed and implemented in order to achieve that aim. According to AS, the main aim of words is that of indicating to, and eliciting in, the listener or reader a specific conscious experience: namely, the conscious experience referred to by their meanings. Words achieve their main aim by conveying the condensed instructions on the attentional operations one has to perform if one wants to consciously experience what is expressed through and by them. By describing the conscious experiences elicited by words in terms of the attentional operations that are responsible for the production of such conscious experiences, AS offers an a-linguistic counterpart to language, and therefore an effective way out of circularity. Following in footsteps of Mach (Contributions to the analysis of the sensations, 1890), but slightly revising his hypothesis, AS defines time-sensation as the perception of the effort made, or alternatively the nervous energy expended, by the organ of attention when performing a “temporal activity” (for instance, estimating duration), that is, when one’s own attention is focused in a continuous and incremental way on the conscious product of the (“non-temporal”) activity performed by means of another portion of one’s attention.

Dynamic and stochastic systems as a framework for metaphysics and the philosophy of science

Synthese - Scientists often think of the world (or some part of it) as a dynamical system, a stochastic process, or a generalization of such a system. Prominent examples of systems are (i) the...