Neurath’s protocol statements revisited: sketch of a theory of scientific testimony

This paper puts forward a significant revision of the interpretation of Neurath’s proposal for the form and content of so-called protocol sentences that was given by the author some years ago. Importantly, it eschews the ambition to give necessary and sufficient conditions for Neurath’s explicandum and instead aims merely to provide a characterisation of central cases. Even more importantly, it refocusses the explicandum from observation statements generally to observation reports and casts Neurath’s proposal in the form of an incipient theory of scientific testimony, in particular, testimony about observational evidence. In light of this analysis the paper then links Neurath’s proposal to current debates about the viability of Sellars’s anti-foundationalism and explores the nature of testimony and the justification of perceptual knowledge in science and everyday life.     

Generative models: Human embryonic stem cells and multiple modeling relations

Model organisms are at once scientific models and concrete living things. It is widely assumed by philosophers of science that (1) model organisms function much like other kinds of models, and (2) that insofar as their scientific role is distinctive, it is in virtue of representing a wide range of biological species and providing a basis for generalizations about those targets. This paper uses the case of human embryonic stem cells (hESC) to challenge both assumptions. I first argue that hESC can be considered model organisms, analogous to classic examples such as Escherichia coli and Drosophila melanogaster. I then discuss four contrasts between the epistemic role of hESC in practice, and the assumptions about model organisms noted above. These contrasts motivate an alternative view of model organisms as a network of systems related constructively and developmentally to one another. I conclude by relating this result to other accounts of model organisms in recent philosophy of science.     

Two arguments for scientific realism unified

Inferences from scientific success to the approximate truth of successful theories remain central to the most influential arguments for scientific realism. Challenges to such inferences, however, based on radical discontinuities within the history of science, have motivated a distinctive style of revision to the original argument. Conceding the historical claim, selective realists argue that accompanying even the most revolutionary change is the retention of significant parts of replaced theories, and that a realist attitude towards the systematically retained constituents of our scientific theories can still be defended. Selective realists thereby hope to secure the argument from success against apparent historical counterexamples. Independently of that objective, historical considerations have inspired a further argument for selective realism, where evidence for the retention of parts of theories is itself offered as justification for adopting a realist attitude towards them. Given the nature of these arguments from success and from retention, a reasonable expectation is that they would complement and reinforce one another, but although several theses purport to provide such a synthesis the results are often unconvincing. In this paper I reconsider the realist’s favoured type of scientific success, novel success, offer a revised interpretation of the concept, and argue that a significant consequence of reconfiguring the realist’s argument from success accordingly is a greater potential for its unification with the argument from retention.     

Challenging Expertise: Paul Feyerabend vs. Harry Collins & Robert Evans on democracy,public participation and scientific authority: Paul Feyerabend vs. Harry Collins & Robert Evans on scientific authority and public participation

This paper compares Feyerabend's arguments in Science in a Free Society to the controversial theory of expertise proposed by Harry Collins and Robert Evans as a Third Wave of Science Studies. Is the legitimacy of democratic decisions threatened by the unquestioned authority of scientific advice? Or does, on the contrary, science need protection from too much democratic participation in technical decisions? Where Feyerabend's political relativism envisions democratic society as inherently pluralist and demands equal contribution of all traditions and worldviews to public decision-making, Collins and Evans hold a conception of elective modernism, defending the reality and value of technical expertise and arguing that science deserves a privileged status in modern democracies, because scientific values are also democratic values. I will argue that Feyerabend's political relativism provides a valuable framework for the evaluation of Collins' and Evans' theory of expertise. By constructing a dialog between Feyerabend and this more recent approach in Science and Technology Studies, the aim of this article is not only to show where the two positions differ and in what way they might be reconciled, but also how Feyerabend's philosophy provides substantial input to contemporary debate.     

Trust in expert testimony: Eddington's 1919 eclipse expedition and the British response to general relativity

The 1919 British astronomical expedition led by Arthur Stanley Eddington to observe the deflection of starlight by the sun, as predicted by Einstein's relativistic theory of gravitation, is a fascinating example of the importance of expert testimony in the social transmission of scientific knowledge. While Popper lauded the expedition as science at its best, accounts by Earman and Glymour, Collins and Pinch, and Waller are more critical of Eddington's work. Here I revisit the eclipse expedition to dispute the characterization of the British response to general relativity as the blind acceptance of a partisan's pro-relativity claims by colleagues incapable of criticism. Many factors served to make Eddington the trusted British expert on relativity in 1919, and his experimental results rested on debatable choices of data analysis, choices criticized widely since but apparently not widely by his British contemporaries. By attending to how and to whom Eddington presented his testimony and how and by whom this testimony was received, I suggest, we may recognize as evidentially significant corroborating testimony from those who were expert not in relativity but in observational astronomy. We are reminded that even extraordinary expert testimony is neither offered nor accepted entirely in an epistemic vacuum.     

The benefits of acquiring interactional expertise: Why (some) philosophers of science should engage scientific communities

Philosophers of science are increasingly arguing for and addressing the need to do work that is socially and scientifically engaged. However, we currently lack well-developed frameworks for thinking about how we should engage other expert communities and what the epistemic benefits are of doing so. In this paper, I draw on Collins and Evans' concept of ‘interactional expertise’ – the ability to speak the language of a discipline in the absence of an ability to practice – to consider the epistemic benefits that can arise when philosophers engage scientific communities. As Collins and Evans argue, becoming an interactional expert requires that one ‘hang out’ with members of the relevant expert community in order to learn crucial tacit knowledge needed to speak the language. Building on this work, I argue that acquiring interactional expertise not only leads to linguistic fluency, but it also confers several ‘socio-epistemic’ benefits such as the opportunity to cultivate trust with scientific communities. These benefits can improve philosophical work and facilitate the broader uptake of philosophers' ideas, enabling philosophers to meet a variety of epistemic goals. As a result, having at least some philosophers of science acquire interactional expertise via engagement will likely enhance the diversity of epistemic capacities for philosophy of science as a whole. For some philosophers of science, moreover, the socio-epistemic benefits identified here may be more important than the ability to speak the language of a discipline, suggesting the need for a broader analysis of interactional expertise, which this paper also advances.     

Re-orienting discussions of scientific explanation: A functional perspective

Philosophy of science offers a rich lineage of analysis concerning the nature of scientific explanation, but the vast majority of this work, aiming to provide an analysis of the relation that binds a given explanans to its corresponding explanandum, presumes the proper analytic focus rests at the level of individual explanations. There are, however, other questions we could ask about explanation in science, such as: What role(s) does explanatory practice play in science? Shifting focus away from explanations, as achievements, toward explaining, as a coordinated activity of communities, the functional perspective aims to reveal how the practice of explanatory discourse functions within scientific communities given their more comprehensive aims and practices. In this paper, I outline the functional perspective, argue that taking the functional perspective can reveal important methodological roles for explanation in science, and consequently, that beginning here provides resources for developing more adequate responses to traditional concerns. In particular, through an examination of the ideal gas law, I emphasize the normative status of explanations within scientific communities and discuss how such status underwrites a compelling rationale for explanatory power as a theoretical virtue.     

Peirce on the justification of abduction

What sort of justification can be claimed for abduction? In this paper we reconstruct Peirce’s answer to this question. We show that in his early works on the logic of science Peirce provided an abductive justification of abduction, and that in his mature writings the early solution is enriched by a reference to the place abduction has in a typical scientific inquiry. Since abduction is the first stage of inquiry by which a hypothesis is suggested and which then has to be subjected to inductive testing, the fundamental abduction (ur-abduction) that justifies abduction has also to be subjected to a verification by means of a fundamental induction (ur-induction), namely that the abduction that abduction is valid is verified by an appeal to the history of science.     

Hobbes on natural philosophy as “True Physics” and mixed mathematics

In this paper, I offer an alternative account of the relationship of Hobbesian geometry to natural philosophy by arguing that mixed mathematics provided Hobbes with a model for thinking about it. In mixed mathematics, one may borrow causal principles from one science and use them in another science without there being a deductive relationship between those two sciences. Natural philosophy for Hobbes is mixed because an explanation may combine observations from experience (the ‘that’) with causal principles from geometry (the ‘why’). My argument shows that Hobbesian natural philosophy relies upon suppositions that bodies plausibly behave according to these borrowed causal principles from geometry, acknowledging that bodies in the world may not actually behave this way. First, I consider Hobbes's relation to Aristotelian mixed mathematics and to Isaac Barrow's broadening of mixed mathematics in Mathematical Lectures (1683). I show that for Hobbes maker's knowledge from geometry provides the ‘why’ in mixed-mathematical explanations. Next, I examine two explanations from De corpore Part IV: (1) the explanation of sense in De corpore 25.1-2; and (2) the explanation of the swelling of parts of the body when they become warm in De corpore 27.3. In both explanations, I show Hobbes borrowing and citing geometrical principles and mixing these principles with appeals to experience.     

A comparison of two models of scientific progress

Does science progress toward some goal or merely away from primitive beginnings? Two agent-based models are built to explain how possibly both kinds of progressive scientific change can result from the interactions of individuals exploring an epistemic landscape. These models are shown to result in qualitatively different predictions about what the resulting system of science should be like.     

Feyerabend on politics,education, and scientific culture

The purpose of this paper is to offer a sympathetic reconstruction of the political thought of Paul Feyerabend. Using a critical discussion of the idea of the ‘free society’ it is suggested that his political thought is best understood in terms of three thematic concerns—liberation, hegemony, and the authority of science—and that the political significance of those claims become clear when they are considered in the context of his educational views. It emerges that Feyerabend is best understood as calling for the grounding of cognitive and cultural authorities—like the sciences—in informed deliberation, rather than the uncritical embrace of prevailing convictions. It therefore emerges that a free society is best understood as one of epistemically responsible citizenship rather than epistemically anarchistic relativism of the ‘anything goes’ sort—a striking anticipation of current debates about philosophy of science in society.     

The abundant world: Paul Feyerabend's metaphysics of science

The goal of this paper is to provide an interpretation of Feyerabend's metaphysics of science as found in late works like Conquest of Abundance and Tyranny of Science. Feyerabend's late metaphysics consists of an attempt to criticize and provide a systematic alternative to traditional scientific realism, a package of views he sometimes referred to as “scientific materialism.” Scientific materialism is objectionable not only on metaphysical grounds, nor because it provides a poor ground for understanding science, but because it implies problematic claims about the epistemic and cultural authority of science, claims incompatible with situating science properly in democratic societies. I show how Feyerabend's metaphysical view, which I call “the abundant world” or “abundant realism,” constitute a sophisticated and challenging form of ontological pluralism that makes interesting connections with contemporary philosophy of science and issues of the political and policy role of science in a democratic society.     

De-synthesizing the relative a priori

This paper considers the question whether the notion of the relative apriori, central to Michael Friedman’s transcendentalist programme for philosophy of science, is available also to philosophers who reject appeals to a synthetic a priori. After tracing the rediscovery of the relative a priori and delineating its potential, the question is considered whether Friedman’s arguments against Quinean naturalism and Carnap’s attenuated logicism tell against a conception of philosophy as scientific metatheory that combines logical and empirical inquiries. Finding an opening here it is argued that this conception can also help itself to the notion of a relative a priori which, it is agreed, is central to historically informed theorising about science.     

The silence of the norms: The missing historiography of The Structure of Scientific Revolutions

History has been disparaged since the late 19th century for not conforming to norms of scientific explanation. Nonetheless, as a matter of fact a work of history upends the regnant philosophical conception of science in the second part of the 20th century. Yet despite its impact, Kuhn’s Structure has failed to motivate philosophers to ponder why works of history should be capable of exerting rational influence on an understanding of philosophy of science. But all this constitutes a great irony and a mystery. The mystery consists of the persistence of a complete lack of interest in efforts to theorize historical explanation. Fundamental questions regarding why an historical account could have any rational influence remain not merely unanswered, but unasked. The irony arises from the fact that analytic philosophy of history went into an eclipse where it remains until this day just around the time that the influence of Kuhn’s great work began to make itself felt. This paper highlights puzzles long ignored regarding the challenges a work of history managed to pose to the epistemic authority of science, and what this might imply generally for the place of philosophy of history vis-à-vis the problems of philosophy.     

The scientific dimensions of social knowledge and their distant echoes in 20th-century American philosophy of science

The widespread impression that recent philosophy of science has pioneered exploration of the “social dimensions of scientific knowledge” is shown to be in error, partly due to a lack of appreciation of historical precedent, and partly due to a misunderstanding of how the social sciences and philosophy have been intertwined over the last century. This paper argues that the referents of “democracy” are an important key in the American context, and that orthodoxies in the philosophy of science tend to be molded by the actual regimes of science organization within which they are embedded. These theses are illustrated by consideration of three representative philosophers of science: John Dewey, Hans Reichenbach, and Philip Kitcher.     

A Kuhnian defence of inference to the best explanation

According to inference to the best explanation (IBE), scientists infer the loveliest of competing hypotheses, ‘loveliness’ being explanatory virtue. This generates two key objections: that loveliness is too subjective to guide inference, and that it is no guide to truth. I defend IBE using Thomas Kuhn’s notion of exemplars: the scientific theories, or applications thereof, that define Kuhnian normal science and facilitate puzzle-solving. I claim that scientists infer the explanatory puzzle-solution that best meets the standard set by the relevant exemplar of loveliness. Exemplars are the subject of consensus, eliminating subjectivity; divorced from Kuhnian relativism, they give loveliness the context-sensitivity required to be truth-tropic. The resulting account, ‘Kuhnian IBE’, is independently plausible and offers a partial rapprochement between IBE and Kuhn’s account of science.     

Models and perspectives on stage: remarks on Giere’s Scientific perspectivism

Ron Giere’s recent book Scientific perspectivism sets out an account of science that attempts to forge a via media between two popular extremes: absolutist, objectivist realism on the one hand, and social constructivism or skeptical anti-realism on the other. The key for Giere is to treat both scientific observation and scientific theories as perspectives, which are limited, partial, contingent, context-, agent- and purpose-dependent, and pluralism-friendly, while nonetheless world-oriented and modestly realist. Giere’s perspectivism bears significant similarity to earlier ideas of Paul Feyerabend and John Dewey. Comparing these to Giere’s work not only uncovers a consilience of ideas, but also can help to fill out Giere’s account in places where it is not fully developed, as well as helping us understand the work of these earlier authors and their continuing relevance to contemporary concerns in philosophy of science.     

Genetic epistemology,equilibration and the rationality of scientific change

Genetic epistemology is concerned not only with the development of knowledge in the individual person, but also with the epistemological development of scientific thought. If so, problems and solutions in the one area should be roughly isomorphic to problems and solutions in the other area. To illustrate this, I consider Piaget's theory of equilibration and show how this theory has implications for issues concerning scientific progress, change and rationality. Piaget's views about these issues have much in common with claims of contemporary philosophers of science (such as Popper and Lakatos) concerning the rational growth of science, but in addition purport to be grounded in empirical psychology. This suggests thatt it may be fruitful to investigate the possibility of integrating cognitive psychology and philosophy of science in a new way.     

History and scientific practice in the construction of an adequate philosophy of science: revisiting a Whewell/Mill debate

William Whewell raised a series of objections concerning John Stuart Mill’s philosophy of science which suggested that Mill’s views were not properly informed by the history of science or by adequate reflection on scientific practices. The aim of this paper is to revisit and evaluate this incisive Whewellian criticism of Mill’s views by assessing Mill’s account of Michael Faraday’s discovery of electrical induction. The historical evidence demonstrates that Mill’s reconstruction is an inadequate reconstruction of this historical episode and the scientific practices Faraday employed. But a study of Faraday’s research also raises some questions about Whewell’s characterization of this discovery. Thus, this example provides an opportunity to reconsider the debate between Whewell and Mill concerning the role of the sciences in the development of an adequate philosophy of scientific methodology.