Boring Infinite Descent

In formal ontology, infinite regresses are generally considered a bad sign. One debate where such regresses come into play is the debate about fundamentality. Arguments in favour of some type of fundamentalism are many, but they generally share the idea that infinite chains of ontological dependence must be ruled out. Some motivations for this view are assessed in this article, with the conclusion that such infinite chains may not always be vicious. Indeed, there may even be room for a type of fundamentalism combined with infinite descent as long as this descent is “boring,” that is, the same structure repeats ad infinitum. A start is made in the article towards a systematic account of this type of infinite descent. The philosophical prospects and scientific tenability of the account are briefly evaluated using an example from physics.     

A PEIRCEAN RESPONSE TO THE EVOLUTIONARY DEBUNKING OF MORAL KNOWLEDGE

The evolutionary debunking argument advanced by Sharon Street, Michael Ruse, and Richard Joyce employs the logic of Paul Griffiths and John Wilkins to contend that humans cannot have knowledge of moral truths, since the evolutionary process that has produced our basic moral intuitions lacks causal connections to those (putative) truths. Yet this argument is self‐defeating, because its aim is the categorical, normative claim that we should suspend our moral beliefs in light of the discoveries about their non‐truth‐tracking origins, when it is precisely this claim that relies upon the normativity under attack. This article cites Charles S. Peirce (1839–1914) to argue that such self‐defeat can be avoided by expanding upon the basic structure of the argument put forth by Griffiths and Wilkins, provided that one embraces a version of realism that corresponds with Peirce's doctrine of final causation. So construed, final causation reconciles real generals (including real moral values) with natural selection and undergirds further speculation of moral facts within values per se.     

PROSPECTS FOR THE FIELD OF SCIENCE AND RELIGION: AN OCTOPUS VIEW

The organic unity between the head and the vital arms of the octopus is proposed as a metaphor for science and religion as an academic field. While the specific object of the field is to pursue second‐order reflections on existing and possible relations between sciences and religions, it is argued that several aspects of realism and normativity are constitutive to the field. The vital arms of the field are related to engagements with distinctive scientific theories, specialized philosophy of science, representative theological proposals, and the input from the study of world religions.     

From commonsense to science,and back: The use of cognitive concepts in neuroscience

Commonsense cognitive concepts (CCCs) are the concepts used in daily life to explain, predict and interpret behaviour. CCCs are also used to convey neuroscientific results, not only to wider audiences but also to the scientific inner circle. We show that translations from CCCs to brain activity, and from brain data to CCCs are made in implicit, loose and unsystematic ways. This results in hard to connect data as well as possibly unwarranted extrapolations. We argue that the cause of these problems is a covert adherence to a position known in philosophy of mind as ‘mental realism’. The most fruitful way forward to a clearer and more systematic employment of CCCs in cognitive neuroscience, we argue, is to explicitly adopt interpretivism as an alternative for mental realism. An interpretative stance will help to avoid conceptual confusion in cognitive science and implies caution when it comes to big conclusions about CCCs.     

The Higgs Boson: An Adventure in Critical Realism

Abstract

The search for the Higgs boson has been like the search of a pirate for buried gold. Like the pirate, the physicist has a map, a conceptual map—the Standard Model (SM) made up of mathematical formulas. Without the Higgs boson in the SM, fundamental particles would be massless. Where could the mass mechanism be? The conceptual map pointed in the right direction. On July 4, 2012 the pirates found their treasure with the help of the Large Hadron Collider (LHC) at CERN. In this article a physicist and theologian ask: could this be critical realism (CR) at work? Could CR constitute a set of presuppositions shared by both physicists and theologians who cannot see the object of their inquiry but employ conceptual models that presuppose the reality of its referent? What role could shared CR play in the creative mutual interaction between science and theology?     

Optimism and social support: The providers’ perspective

It has been presumed that the beneficial health effects of optimism are mediated by social support provided by the social environment. To further analyze this assumption, in two experiments (N?=?240 and N?=?120) social responses toward optimists, pessimists, and realists were examined. Participants listened to tape-recorded conversations in which optimistic, pessimistic and realistic targets reported how they were dealing with a stressful situation before completing a questionnaire assessing (a) their evaluation of the target's behavior and personality, (b) their attraction to the target, and (c) their willingness to provide the target with social support. Optimistic and realistic targets were viewed more favorably than pessimistic targets, while the behavior of realists was regarded as being more adequate than that of optimists. However, the more positive evaluation of optimists and realists compared to pessimists was not accompanied by a greater willingness to provide them with social support.     

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.     

Searching for the Self: Early Phenomenological Accounts of Self-Consciousness from Lotze to Scheler

Abstract

Phenomenological accounts of self-consciousness are often said to combine two elements by means of a necessary connection: the primitive and irreducible subjective character of experiences and the idealist transcendental constitution of consciousness. In what follows I argue that this connection is not necessary in order for an account of self-consciousness to be phenomenological, as shown by early phenomenological accounts of self-consciousness – particularly in Munich phenomenology. First of all, I show that the account of self-consciousness defended by these phenomenologists was not influenced as much by Husserl as by two important figures in the prehistory of phenomenology: their teacher Theodor Lipps, and – indirectly, through Lipps’ influence – Hermann Lotze. Second, I show that their account of self-consciousness takes the metaphysical realism underlying Lotze’s and Lipps’ views on the distinction between feeling and sensations seriously. I argue that this distinction played a central role in the development of many early phenomenological accounts of self-consciousness.