Critical Realism—A Sustainable Bridge Between Science and Religion?

Since Barbour's introduction of the term in 1966, “critical realism” bridges the gulf between science and religion. Yet, like the Golden Gate Bridge, this bridge must be supported by pillars to carry its weight. These pillars are the social and the human sciences, which are still designed too small within critical realism to make a really sustainable construct. Critical realism should be modified to “constructive-critical realism” to allow for more weight of these disciplines in the dialog, which actually should become a trialog.     

On Ground as a Guide to Realism

According to Fine (among others), a nonbasic factual proposition must be grounded in facts involving those of its constituents that are both real and fundamental. But the principle is vulnerable to several dialectically significant counterexamples. It entails, for example, that a logical Platonist cannot accept that true disjunctions are grounded in the truth of their disjuncts; that a Platonist about mathematical objects cannot accept that sets are grounded in their members; and that a colour primitivist cannot accept that an object's being scarlet grounds its not being chartreuse. The Finean might try to defend these implications, but it generates further problems. Instead, the principle should be rejected. An important upshot is that the principle cannot be relied on to distinguish robust realism from anti‐realism about a propositional domain, for the principle obscures ways of taking features to be both real and fundamental.     

I. Frege as a Realist

H. Sluga (Inquiry, Vol. 18 [1975], No. 4) has criticized me for representing Frege as a realist. He holds that, for Frege, abstract objects were not real: this rests on a mistranslation and a neglect of Frege's contextual principle. The latter has two aspects: as a thesis about sense, and as one about reference. It is only under the latter aspect that there is any tension between it and realism: Frege's later silence about the principle is due, not to his realism, but to his assimilating sentences to proper names. Contrary to what Sluga thinks, the conception of the Bedeutung of a name as its bearer is an indispensable ingredient of Frege's notion of Bedeutung, as also is the fact that it is in the stronger of two possible senses that Frege held that Sinn determines Bedeutung. The contextual principle is not to be understood as meaning that thoughts are not, in general, complex; Frege's idea that the sense of a sentence is compounded out of the senses of its component words is an essential component of his theory of sense. Frege's realism was not the most important ingredient in his philosophy: but the attempt to interpret him otherwise than as a realist leads only to misunderstanding and confusion.     

Our world is more than physics: a constructive – critical comment on the current science and theology debate

“Critical realism” is one of the most important positions in the current science and theology debate. An analysis of its origin and meaning leads to the question if this position mostly propagated by physicist-theologians could miss an intrinsic feature of the personal dimension of reality. A deeper meaning of the personal dimension sets human science apart. Taking into account social science's insight that persons responsible for their conclusions and actions drive the process of science, the moral dimension of science has to be emphasized. To integrate these aspects into a coherent position, a more differentiated epistemological model is needed. The solution proposed in this paper is to modify critical realism to constructive-critical realism. Theologically interpreted, constructive-critical realism remembers humankind's purpose to shape nature in cooperation with God and with the means of culture toward increasing realization of freedom in relationship. The argument is widely influenced by an analysis of the works of John Polkinghorne.     

Three Paradigms of Scientific Realism: A Truthmaking Account

This paper investigates the nature of scientific realism. I begin by considering the anomalous fact that Bas van Fraassen's account of scientific realism is strikingly similar to Arthur Fine's account of scientific non-realism. To resolve this puzzle, I demonstrate how the two theorists understand the nature of truth and its connection to ontology, and how that informs their conception of the realism debate. I then argue that the debate is much better captured by the theory of truthmaking, and not by any particular theory of truth. To be a scientific realist is to adopt a realism-relevant account of what makes true the scientific theories one accepts. The truthmaking approach restores realism's metaphysical core—distancing itself from linguistic conceptions of the debate—and thereby offers a better characterization of what is at stake in the question of scientific realism.     

Why Externalist Representationalism is a Form of Disjunctivism

Externalist representationalism is touted as a superior rival to naïve realism, and yet a careful analysis of the externalist representationalist's analysis of our ordinary perceptual experiences shows the view to be far closer to naïve realism than we might have expected. One of the central advertised benefits of representationalist views in general is that they are compatible with the idea that ordinary, illusory and hallucinatory perceptual experiences are of the same fundamental kind. Naïve realists are forced to deny the ‘common fundamental kind claim’ and adopt disjunctivism. However, I argue that externalist representationalism is also a version of disjunctivism. Consequently, one of the main rivals to naïve realism turns out not to be a rival at all.     

The Search for Adam Revisited: Evolution,Biblical Literalism,and the Question of Human Uniqueness

Abstract

This article questions the adequacy of the philosophical category of realism in characterizing Rheticus' endorsement of Copernicus' astronomy. Rheticus and Osiander agree that the human intellect is restricted in its aspirations to truth, resulting in a condition of “causal ignorance” regarding the celestial phenomena on Rheticus' part. Copernicus' pupil advances trust in the most true hypothesis of the motion of the earth without postulating its absolute truth. Causal knowledge waits after Resurrection. In line with Luther's comment on Genesis 1:14, Rheticus ascribes a theological meaningfulness to the pursuit of mathematics, alerting the astronomer to his immortal soul and divine creation.     

The Place of Semantic Theory

Abstract: Some twenty years since its publication Putnam's model‐theoretic argument is still much discussed. The present paper aims to defend a reconstruction of the argument but begins by attempting to clarify the form of the argument. Usually, and with good textual grounds, the argument is treated as a reductio argument against metaphysical realism. I argue instead that it should be treated as developing a paradox. I go on to claim that the most promising response to this paradox is to be able to provide a theory of (Fregean) sense, in the style recommended by Dummett. So, according to this reasoning, the argument is not an argument against metaphysical realism but an argument against positions which reject the notion of sense.     

Kant's transcendental idealism and contemporary anti‐realism

This paper compares Kant's transcendental idealism with three main groups of contemporary anti‐realism, associated with Wittgenstein, Putnam, and Dummett, respectively. The kind of anti‐realism associated with Wittgenstein has it that there is no deep sense in which our concepts are answerable to reality. Associated with Putnam is the rejection of four main ideas: theoryindependent reality, the idea of a uniquely true theory, a correspondence theory of truth, and bivalence. While there are superficial similarities between both views and Kant's, I find more significant differences. Dummettian anti‐realism, too, clearly differs from Kant's position: Kant believes in verification‐transcendent reality, and transcendental idealism is not a theory of meaning or truth. However, I argue that part of the Dummettian position is extremely useful for understanding part of Kant's position – his idealism about the appearances of things. I argue that Kant's idealism about appearances can be expressed as the rejection of experiencetranscendent reality with respect to appearances.     

Structural realism and Davidson

Structural realism is an attempt to balance the competing demands of the No Miracles Argument and the Pessimistic Meta-Induction. In this paper I trace the development of the structuralist idea through the work of one of its leading advocates, John Worrall. I suggest that properly thought through what the structuralist is offering or should be offering is not an account of how to divide up a theory into two parts—structure and ontology—but (perhaps surprisingly) a certain kind of theory of meaning—semantic holism. I explain how a version of structural realism can be developed using Davidson’s theory of meaning and some advantages this has over the Ramsey-sentence version of structuralism.     

EPISTEMOLOGICAL ORIGINS–EPISTEMOLOGICAL AIMS: RETHINKING POSTMODERN THERAPY IN RESPONSE TO HELD

There has been a great deal of controversy over Barbara Held's use of the term "antirealism" in her now popular critique of postmodern therapy. Many of her respondents have rejected this label, claiming that it restricts the debate and oversimplifies their position. Recognizing that this is so, I nevertheless accept Held's term as a useful signifier of the epistemological framework of postmodern therapy, and, thus, challenge her critique on its own grounds. I argue that Held's critique of this epistemological approach, in fact, misses the epistemological point, targeting ontological issues where there are none, and misinterpreting the original aim behind the shift to epistemological antirealism. It is Held's contention that the antirealist turn aimed at "maximizing individuality" in therapy - a goal which can and should be achieved through realism. Her justification for the latter is a supposed "oscillation" between realism and antirealism in the theory of this movement. To the contrary, l suggest that the aim of this epistemological shift was the resolution of strictly epistemological problems, and that the oscillation that Held identifies is the product of her own conflation of epistemological and ontological issues.     

Putnam's natural realism and the question of a perceptual interface

According to Hilary Putnam, natural realism is a form of direct realism in the philosophy of perception that promises to help see us past an irresolvable metaphysical dispute between realism and anti-realism. Illumination depends upon the claim that in perception that there is no interface between the cognitive powers of the mind and the causal powers of the world. In the present paper I aim to show that there is a hidden complexity in Putnam's notion of a perceptual interface. On a trivializing reading, Putnam intends only to reject a modern materialist version of the traditional ‘veil of ideas’. On a richer reading, he intends also to reject the view that the intentional content of experience is autonomous with respect to the external world. I conclude by suggesting that natural realism is not mere common sense and that its fate is tied to its ability to respond to the skeptical threats that help to motivate the traditional options of realism and antirealism.     

IRIS MURDOCH AND THE BORDERS OF ANALYTIC PHILOSOPHY

Iris Murdoch's philosophical texts depart significantly from familiar analytic discursive norms. (Such as the norms concerning argument structure and the minimization of rhetoric.) This may lead us to adopt one of two strategies. On the one hand an assimilation strategy that involves translation of Murdoch's claims into the more familiar terms of property‐realism (the terminology of ethical naturalism and non‐naturalism). On the other hand, there is the option of adopting a crossover strategy and reading Murdoch as (in some sense) a philosopher who belongs more properly to the continental tradition. The following article argues that if familiar Quinean claims about ontological commitment and Murdoch's account of metaphor are both broadly correct then the assimilation strategy must fail to produce a faithful translation. Nonetheless, Murdoch's connection to the analytic tradition is more than genealogical, it is more than a matter of her writing (initially) in response to analytic contemporaries before branching off in a more continental direction. While she departs from familiar analytic discursive norms, she continues to accept most of the epistemic values (such as clarity and simplicity) that the norms embody.     

Commonsense Realism and Triangulation

Realism about the external world enjoys little philosophical support these days. I rectify this predicament by taking a relatively pragmatist line of thought to defend commonsense realism; I support commonsense realism through an interpretation and application of Donald Davidson’s notion of triangulation, the triangle composed of two communicators coordinating and correcting their responses with a shared causal stimulus. This argument is important because it has a crucial advantage over the often used abductive argument for realism. My argument avoids unwarranted conclusions, whereas the abductive argument is “inflationary” because it reaches beyond the limits of evidence for its realist conclusion. To illustrate the problems of the abductive argument and motivate my Davidsonian approach, I take a brief look at the abductive argument for realism in Frederick Will’s work.

Consultation from the Consultant's Perspective

This presentation examines psychoanalysis from the standpoint of fictionalism. Fictionalism maintains that all aspects of human experience are creations of imagination, that mind‐made realities constitute for human beings their sole realms of existence, and that it is only about these realms that anything at all can be known. No other knowable realities exist. Fictionalism is an aesthetic orientation that considers these imaginative constructs artistic renderings that are aesthetically formed and experienced, and that must be comprehended and evaluated aesthetically. Furthermore, it regards these artistic constructs as works of fictions—invented textual realities woven by the perpetual interplay of multitudinous signifiers into ever‐changing psychical configurations. From a fictionalist's perspective, “truth”; becomes, paradoxically, a manifestation of fiction. The term fiction intends not only to underscore the radical divergence of fictionalism's philosophical perspective from realism's but to emphasize its reinterpretation of the materialities realism posits as also inventions of imagination. Fictionalism does not, however, simply reverse the hierarchy and valuation of the real/fiction dichotomy but modifies the very understanding of this dichotomy's conceptualization and, by reinscribing realism as itself a form of fiction, even diminishes some of the antagonism inherent in this age‐old rivalry. Rooted deep in psychoanalytic tradition, realism's role has been complex, inconsistent, contradictory, and often embarrassingly naive. Fictionalism contests the many postulates of realism that psychoanalysis has incorporated so fundamentally into its theory and technique. Focusing primarily on transference, I argue not only that this phenomenon has been misconstrued within a realist framework but that most of the other features of psychoanalysis have been as well because psychoanalysis is basically a fictional enterprise.     

RESCUING RELIGIOUS NON‐REALISM FROM CUPITT

Don Cupitt's version of religious non‐realism based as it is on linguistic constructivism, radical relativism and the view that culture forms human nature has been attacked with devastating effect by realists in the last few years. I argue that there is another strand in Cupitt's thinking, his biological naturalism, that supports a different version of religious non‐realism and that he failed to see this possibility because of his global non‐realism and commitment to the strong programme in the sociology of scientific knowledge. Cupitt's biological naturalism should have led smoothly into evolutionary psychology, which has an account of religious belief that supports a non‐realist interpretation. Evolutionary psychology shows that religious beliefs are natural, normal and about matters of the deepest significance to humans. They gain their character from the operation of evolved structures of the mind and cannot be reduced to other sorts of belief. I argue that the form of religious non‐realism that emerges from taking biological naturalism seriously has a future because it respects the nature of religious belief and seeks to build on its capacity as a unique source of meaning in people's lives. There is also enough common ground with religious realism for there to be genuine dialogue between the two.     

The loss of the transitional object - Some thoughts about transitional and ‘pre-transitional’ phenomena

This paper examines the use made of the transitional object in order to construct a coherent sense of self. Examples are cited from both Freud's and Winnicott's work about the use of an object to manage separations and extend a sense of self. Then some current case material is presented to make sense of the meaning of a patient's strong attachment to a negative transitional object in childhood. Its influence on her current state of mind and relationships is explored. A theoretical term, ‘the existential object’, is introduced to make sense of her use of objects. Contemporary thinking about the loss of the mother in early childhood and its influence on the sense of self is explored with reference to Andre Green's work, which is then related to Freud's and Winnicott's earlier thinking on the subject.     

Rortian Realism

This paper motivates and defends “Rortian realism,” a position that is Rortian in respect of its underlying philosophical theses but non‐Rortian in terms of the lessons it draws from these for cultural politics. The philosophical theses amount to what the paper calls Rorty's “anti‐representationalism” (AR), arguing that AR is robust to critique as being anti‐realist, relativist, or sceptical, invoking Rorty's historicism/ethnocentrism as part of the defence. The latter, however, creates problems for Rorty in so far as his reformative views on the nature of philosophical and academic activity are meant to be foisted on an academy that ex hypothesi holds views different from these. The paper suggests we can motivate a different conception of the consequences of AR more amenable to the academy: Rortian realism, a view that makes greater concessions to realism and a kind of scientific naturalism than Rorty would like, but that for those very reasons is more likely to allow AR to prevail.     

Idealized laws,antirealism, and applied science: A case in hydrogeology

When is a law too idealized to be usefully applied to a specific situation? To answer this question, this essay considers a law in hydrogeology called Darcy's Law, both as it is used in what is called the symmetric-cone model, and as it is used in equations to determine a well's groundwater velocity and hydraulic conductivity. After discussing Darcy's law and its applications, the essay concludes that this idealized law, as well as associated models and equations in hydrogeology, are not realistic in the sense required by the D-N account. They exhibit what McMullin calls mathematical idealization, construct idealization, empirical-causal idealization, and subjunctive-causal idealization. Yet this lack of realism in hydrogeology is problematic for reasons unrelated to the status of the D-N account. These idealizations are also problematic in applied situations. Their problems require developing two supplemental criteria, necessary for their productive application.