Artificial intelligence has arrived. In the online world it is already a part of everyday life, sitting invisibly behind a wide range of search engines and online commerce sites. It offers huge potential to enable more efficient and effective business and government but the use of artificial intelligence brings with it important questions about governance, accountability and ethics. Realising the full potential of artificial intelligence and avoiding possible adverse consequences requires societies to find satisfactory answers to these questions. This report (...) sets out some possible approaches, and describes some of the ways government is already engaging with these issues. (shrink)

When scientists or science reporters communicate research results to the public, this often involves ethical and epistemic risks. One such risk arises when scientific claims cause cognitive or behavioural changes in the audience that contribute to the self-fulfilment of these claims. I argue that the ethical and epistemic problems that such self-fulfilment effects may pose are much broader and more common than hitherto appreciated. Moreover, these problems are often due to a specific psychological phenomenon that has been neglected in (...) the research on science communication: many people tend to conform to ‘descriptive norms’, that is, norms capturing (perceptions of) what others commonly do, think, or feel. Because of this tendency, science communication may frequently produce significant social harm. I contend that scientists have a responsibility to assess the risk of this potential harm and consider adopting strategies to mitigate it. I introduce one such strategy and argue that its implementation is independently well motivated by the fact that it helps improve scientific accuracy. (shrink)

Science is a product of society: in its funding, its participation, and its application. This Element explores the relationship between science and the public with resources from philosophy of science. Chapter 1 defines the questions about science's relationship to the public and outlines science's obligation to the public. Chapter 2 considers the Vienna Circle as a case study in how science, philosophy, and the public can relate very differently than they do at present. Chapter (...) 3 examines how public understanding of science can have a variety of different goals and introduces philosophical discussions of scientific understanding as a resource. Chapter 4 addresses public trust in science, including responding to science denial. Chapter 5 considers how expanded participation in science can contribute to public trust of science. Finally, Chapter 6 casts light on how science might discharge its obligations to the public. (shrink)

The value-free ideal in science has been criticised as both unattainable and undesirable. We argue that it can be defended as a practical principle guiding scientific research even if the unattainability and undesirability of a value-free end-state are granted. If a goal is unattainable, then one can separate the desirability of accomplishing the goal from the desirability of pursuing it. We articulate a novel value-free ideal, which holds that scientists should act as if science should be value-free, and (...) we argue that even if a purely value-free science is undesirable, this value-free ideal is desirable to pursue. (shrink)

In What Science Knows, the Australian philosopher and mathematician James Franklin explains in captivating and straightforward prose how science works its magic. It offers a semipopular introduction to an objective Bayesian/logical probabilist account of scientific reasoning, arguing that inductive reasoning is logically justified (though actually existing science sometimes falls short). Its account of mathematics is Aristotelian realist.

Open science will make science more efficient, reliable, and responsive to societal challenges. The European Commission has sought to advance open science policy from its inception in a holistic and integrated way, covering all aspects of the research cycle from scientific discovery and review to sharing knowledge, publishing, and outreach. We present the steps taken with a forward-looking perspective on the challenges laying ahead, in particular the necessary change of the rewards and incentives system for researchers (for (...) which various actors are co-responsible and which goes beyond the mandate of the European Commission). Finally, we discuss the role of artificial intelligence (AI) within an open science perspective. (shrink)

Research, innovation, and progress in the life sciences are increasingly contingent on access to large quantities of data. This is one of the key premises behind the “open science” movement and the global calls for fostering the sharing of personal data, datasets, and research results. This paper reports on the outcomes of discussions by the panel “Open science, data sharing and solidarity: who benefits?” held at the 2021 Biennial conference of the International Society for the History, Philosophy, and (...) Social Studies of Biology, and hosted by Cold Spring Harbor Laboratory. (shrink)

If scientists violate principles and practices of routine science to quickly develop interventions against catastrophic threats, they are engaged in what I call fast science. The magnitude, imminence, and plausibility of a threat justify engaging in and acting on fast science. Yet, that justification is incomplete. I defend two principles to assess fast science, which say: fast science should satisfy as much as possible the reliability-enhancing features of routine science, and the fast science (...) developing an intervention against a threat should not depend on the same problematic assumptions as the fast science which estimates the magnitude, imminence, and plausibility of the threat. (shrink)

I compare two different arguments for the importance of bringing new voices into science: arguments for increasing the representation of women, and arguments for the inclusion of the public, or for “citizen science”. I suggest that in each case, diversifying science can improve the quality of scientific results in three distinct ways: epistemically, ethically, and politically. In the first two respects, the mechanisms are essentially the same. In the third respect, the mechanisms are importantly different. Though this (...) might appear to suggest a broad similarity between the cases, I show that the analysis reveals an important respect in which efforts to include the public are more complex. With citizen science programs, unlike with efforts to bring more women into science, the three types of improvement are often in conflict with one another: improvements along one dimension may come at a cost on another dimension, suggesting difficult trade-offs may need to be made. (shrink)

The cultural transmission of theological concepts remains an underexplored topic in the cognitive science of religion (CSR). In this paper, I examine whether approaches from CSR, especially the study of content biases in the transmission of beliefs, can help explain the cultural success of some theological concepts. This approach reveals that there is more continuity between theological beliefs and ordinary religious beliefs than CSR authors have hitherto recognized: the cultural transmission of theological concepts is influenced by content biases that (...) also underlie the reception of ordinary religious concepts. (shrink)

How can we think about things in the outside world? There is still no widely accepted theory of how mental representations get their meaning. In light of pioneering research, Nicholas Shea develops a naturalistic account of the nature of mental representation with a firm focus on the subpersonal representations that pervade the cognitive sciences.

In recent work, Stephen John (2018, 2019) has deepened the social epistemological perspective on expert testimony by arguing that science communication often operates at the institutional level, and that at that level sincerity, transparency, and honesty are not necessarily epistemic virtues. In this paper I consider his arguments in the context of science journalism, a key constituent of the science communication ecosystem. I argue that this context reveals both the weakness of his arguments and a need for (...) further analysis of how non-experts learn from experts. (shrink)

Many philosophers insist that the revisionary metaphysician—i.e., the metaphysician who offers a metaphysical theory which conflicts with folk intuitions—bears a special burden to explain why certain folk intuitions are mistaken. I show how evidence from cognitive science can help revisionist discharge this explanatory burden. Focusing on composition and persistence, I argue that empirical evidence indicates that the folk operate with a promiscuous teleomentalist view of composition and persistence. The folk view, I argue, deserves to be debunked. In this way, (...) I take myself to have illustrated one key role cognitive science can play in metaphysics; namely by helping the revisionary metaphysician discharge the explanatory burden of providing a plausible explanation of how the folk have gone wrong. (shrink)

Which epistemic skills or attributes must a journalist possess in order to produce competent science journalism? I aim to answer this question by bringing together insights from journalism, science communication, and epistemology. In §1, I outline the Epistemic Challenge for Science Journalism. In §2, I present the dominant answer in the literature, the Knowledge-Based Solution, and argue against it. In §3, I propose an alternative, the Confirmation-Based Solution. In §4, I argue that this solution can address recent (...) concerns regarding journalistic objectivity. §5 discusses my proposal in the context of epistemological debates about norms of assertion. §6 concludes. (shrink)

Philosophers have recently argued, against a prevailing orthodoxy, that standards of knowledge partly depend on a subject’s interests; the more is at stake for the subject, the less she is in a position to know. This view, which is dubbed “Pragmatic Encroachment” has historical and conceptual connections to arguments in philosophy of science against the received model of science as value free. I bring the two debates together. I argue that Pragmatic Encroachment and the model of value-laden (...) class='Hi'>science reinforce each other. Drawing on Douglas’ argument about the indispensability of value judgments in science, and psychological evidence about people’s inability to objectively reason about what they care about, I introduce a novel argument for Pragmatic Encroachment. (shrink)

Two great problems of learning confront humanity: learning about the nature of the universe and about ourselves and other living things as a part of the universe, and learning how to become civilized or enlightened. The first problem was solved, in essence, in the 17th century, with the creation of modern science. But the second problem has not yet been solved. Solving the first problem without also solving the second puts us in a situation of great danger. All our (...) current global problems have arisen as a result. What we need to do, in response to this unprecedented crisis, is learn from our solution to the first problem how to solve the second one. This was the basic idea of the 18th century Enlightenment. Unfortunately, in carrying out this programme, the Enlightenment made three blunders, and it is this defective version of the Enlightenment programme, inherited from the past, that is still built into the institutional/intellectual structure of academic inquiry in the 21st century. In order to solve the second great problem of learning we need to correct the three blunders of the traditional Enlightenment. This involves changing the nature of social inquiry, so that social science becomes social methodology or social philosophy, concerned to help us build into social life the progress-achieving methods of aim-oriented rationality, arrived at by generalizing the progress-achieving methods of science. It also involves, more generally, bringing about a revolution in the nature of academic inquiry as a whole, so that it takes up its proper task of helping humanity learn how to become wiser by increasingly cooperatively rational means. The scientific task of improving knowledge and understanding of nature becomes a part of the broader task of improving global wisdom. The outcome would be what we so urgently need: a kind of inquiry rationally designed and devoted to helping us make progress towards a genuinely civilized world. We would succeed in doing what the Enlightenment tried but failed to do: learn from scientific progress how to go about making social progress towards as good a world as possible. (shrink)

In recent years the study of well-being has attracted considerable attention, fostering hope that the scientific community will ultimately succeed in discovering its very nature, thereby emulating successful scientific projects in other disciplines. However, there have been recurring worries about how to measure and define well-being. In this context, Hersch (Br J Philos Sci 73:1045–1065, 2022) has recently argued that we could progressively alleviate these worries through an iterative dialogue between theory and measurement, by seeing them as stemming from a (...) coordination problem. In this article, I argue that the concept of well-being fails to meet the prerequisites for Hersch’s approach. If the latter is the best defense of the capacity of science to uncover the nature of well-being, it follows that the science of well-being should probably relinquish this ambition. (shrink)

On many science-related policy questions, the public is unable to make informed decisions, because of its inability to make use of knowledge obtained by scientists. Philip Kitcher and James Fishkin have both suggested therefore that on certain science-related issues, public policy should not be decided on by actual democratic vote, but should instead conform to the public’s counterfactual informed democratic decision. Indeed, this suggestion underlies Kitcher’s specification of an ideal of a well-ordered science. This article argues that (...) this suggestion misconstrues the normative significance of CIDDs. At most, CIDDs might have epistemic significance, but no authority or legitimizing force. (shrink)

Subjective experiences such as pain, fatigue, and emotional distress continue to challenge biomedical knowledge systems, particularly when they resist quantification through standard diagnostic tools. At the same time, emerging technologies like breath-based metabolomics increasingly claim to render internal states measurable in biological terms. This paper offers a conceptual contribution grounded in qualitative health research and science and technology studies by examining how such tools reconfigure the boundary between subjective experience and clinical evidence. Drawing on perspectives from science and (...) technology studies, feminist epistemology, and medical ethics, the argument advanced here is that metabolomics does not resolve but reframes ambiguity, altering how patient narratives are interpreted, validated, or marginalized. I propose the notions of adaptive science and contextual metabolism as heuristic frameworks that view variability and contingency not as noise but as meaningful elements of care for medical epistemology. Through examples from pain and placebo research, the analysis illustrates how internal states are shaped by relational, biochemical, and narrative dimensions that challenge reductionist models of precision medicine and open toward more context-sensitive forms of personalized care. Rather than proposing a new diagnostic algorithm, the paper provides a situated, theory-driven account of how technologies mediate clinical knowing, with implications for epistemic justice, personalization, and the moral economy of healthcare. (shrink)

Some prominent scientists and philosophers have stated openly that moral and political considerations should influence whether we accept or promulgate scientific theories. This widespread view has significantly influenced the development, and public perception, of intelligence research. Theories related to group differences in intelligence are often rejected a priori on explicitly moral grounds. Thus the idea, frequently expressed by commentators on science, that science is “self-correcting”—that hypotheses are simply abandoned when they are undermined by empirical evidence—may not be correct (...) in all contexts. In this paper, documentation spanning from the early 1970s to the present is collected, which reveals the influence of scientists’ moral and political commitments on the study of intelligence. It is suggested that misrepresenting findings in science to achieve desirable social goals will ultimately harm both science and society. (shrink)

Neurosis can be interpreted as a methodological condition which any aim-pursuing entity can suffer from. If such an entity pursues a problematic aim B, represents to itself that it is pursuing a different aim C, and as a result fails to solve the problems associated with B which, if solved, would lead to the pursuit of aim A, then the entity may be said to be "rationalistically neurotic". Natural science is neurotic in this sense in so far as a (...) basic aim of science is represented to be to improve knowledge of factual truth as such (aim C), when actually the aim of science is to improve knowledge of explanatory truth (aim B). Science does not suffer too much from this neurosis, but philosophy of science does. Much more serious is the rationalistic neurosis of the social sciences, and of academic inquiry more generally. Freeing social science and academic inquiry from neurosis would have far reaching, beneficial, intellectual, institutional and cultural consequences. (shrink)

The concept of ideology is central to understanding the many political, economic, social, and cultural processes that have taken place over the past two centuries in our societies. Yet the very concept of ideology remains a vague, openended, and much debated question. In this chapter I try to answer the question of whether science is a form of ideology or not from a philosophical point of view, taking a materialist approach. I begin by characterizing ideology as a complex, multifaceted (...) concept. I then briefly discuss the material systems on which ideological movements operate, that is, societies and concrete human groups. I identify at least 11 different elements that seem to be present in most ideologies, and I compare these characteristics with those of contemporary science and technology. Although some superficial similarities can be identified, there are deep differences that make ideology completely different from science. With technology, however, the similarities are stronger. Ideologies are constantly evolving with technological advances, social changes, and even mere fashions. The current fragmentation of ideologies caused by the widespread use of new technologies and social networks has given rise to new phenomena of ideological diffusion that I think is very dangerous, especially for open societies. I discuss these processes in the context of the nature versus nurture debate, along with the question of whether we can get rid of ideologies. (shrink)

Weber's 'science as a vocation' has often been viewed as a therapeutic concept with no functional significance in the fully bureaucratized and professionalized modern science. However, development in the philosophy of science in the last century, especially the Kuhn thesis of the discontinuity of scientific progress and the Duhem-Quine thesis of underdetermination, shows that Weber's distinction between science as a vocation and science as a profession (career) can potentially answer one of the oldest questions in (...) science studies: What makes scientific breakthroughs possible? (shrink)

This paper explains and defends the idea that metaphysical necessity is the strongest kind of objective necessity. Plausible closure conditions on the family of objective modalities are shown to entail that the logic of metaphysical necessity is S5. Evidence is provided that some objective modalities are studied in the natural sciences. In particular, the modal assumptions implicit in physical applications of dynamical systems theory are made explicit by using such systems to define models of a modal temporal logic. Those assumptions (...) arguably include some necessitist principles. -/- Too often, philosophers have discussed ‘metaphysical’ modality — possibility, contingency, necessity — in isolation. Yet metaphysical modality is just a special case of a broad range of modalities, which we may call ‘objective’ by contrast with epistemic and doxastic modalities, and indeed deontic and teleological ones (compare the distinction between objective probabilities and epistemic or subjective probabilities). Thus metaphysical possibility, physical possibility and immediate practical possibility are all types of objective possibility. We should study the metaphysics and epistemology of metaphysical modality as part of a broader study of the metaphysics and epistemology of the objective modalities, on pain of radical misunderstanding. Since objective modalities are in general open to, and receive, natural scientific investigation, we should not treat the metaphysics and epistemology of metaphysical modality in isolation from the metaphysics and epistemology of the natural sciences. -/- In what follows, Section 1 gives a preliminary sketch of metaphysical modality and its place in the general category of objective modality. Section 2 reviews some familiar forms of scepticism about metaphysical modality in that light. Later sections explore a few of the many ways in which natural science deals with questions of objective modality, including questions of quantified modal logic. (shrink)

What can we, as a society, legitimately expect from science? And what, if anything, can science legitimately expect from society? This paper argues that the relationship between science and society is governed by a science contract. I first introduce the notion of an expertise contract—a social contract that governs the relationship between experts and non-experts, bestows on experts certain fiduciary duties towards non-experts, and enables the division of epistemic labor in society. I then argue that the (...) science contract cannot be simply identified with the expertise contract as it applies to scientific experts but requires at least two modifications in order to reflect the global nature of science and the role of scientists as researchers. I conclude with some remarks about public trust in science and a non-ideal theory of the scientific contract. (shrink)

It has been argued that our currently most satisfactory social epistemology of science can’t account for science that is based on artificial intelligence (AI) because this social epistemology requires trust between scientists that can take full responsibility for the research tools they use, and scientists can’t take full responsibility for the AI tools they use since these systems are epistemically opaque. I think this argument overlooks that much AI-based science can be done without opaque models, and that (...) agents can take full responsibility for the systems they use even if these systems are opaque. Requiring that an agent fully understand how a system works is an untenably strong condition for that agent to take full responsibility for the system and risks absolving AI developers from responsibility for their products. AI-based science need not create trust-related social epistemological problems if we keep in mind that what makes both individual scientists and their use of AI systems trustworthy isn’t full transparency of the internal processing but their adherence to social and institutional norms that ensure that scientific claims can be trusted. (shrink)

Advancements in computing, instrumentation, robotics, digital imaging, and simulation modeling have changed science into a technology-driven institution. Government, industry, and society increasingly exert their influence over science, raising questions of values and objectivity. These and other profound changes have led many to speculate that we are in the midst of an epochal break in scientific history. -/- This edited volume presents an in-depth examination of these issues from philosophical, historical, social, and cultural perspectives. It offers arguments both for (...) and against the epochal break thesis in light of historical antecedents. Contributors discuss topics such as: science as a continuing epistemological enterprise; the decline of the individual scientist and the rise of communities; the intertwining of scientific and technological needs; links to prior practices and ways of thinking; the alleged divide between mode-1 and mode-2 research methods; the commodification of university science; and the shift from the scientific to a technological enterprise. Additionally, they examine the epochal break thesis using specific examples, including the transition from laboratory to real world experiments; the increased reliance on computer imaging; how analog and digital technologies condition behaviors that shape the object and beholder; the cultural significance of humanoid robots; the erosion of scientific quality in experimentation; and the effect of computers on prediction at the expense of explanation. -/- Whether these events represent a historic break in scientific theory, practice, and methodology is disputed. What they do offer is an important occasion for philosophical analysis of the epistemic, institutional and moral questions affecting current and future scientific pursuits. (shrink)

The paper argues that Spinoza may have deepened his conception of poetry as not only a resource for the understanding but as the highest peak of the understanding. I begin by reviewing selected literature on Spinoza’s views on language and show how Spinoza’s presentation of his philosophy builds on a conception of what language can do. I then make a succinct case for a reading of Ethics Part 5 Proposition 24, where we find an attempt at a poetic expression of (...) thought, as Spinoza explores what he considers the highest form of knowledge: intuitive science. -/- This is an original manuscript of an article published online by Taylor & Francis in the Australasian Philosophical Review on 20 Oct 2024. (shrink)

This paper articulates and defends three interconnected claims: first, that the debate on the role of values for science misses a crucial dimension, the institutional one; second, that institutions occupy the intermediate level between scientific activities and values and that they are to be systematically integrated into the analysis; third, that the appraisal of the institutions of science with respect to values should be undertaken within the premises of a comparative approach rather than an ideal approach. Hence, I (...) defend the view that the issue be framed in reference to the following question: "What kind of institutional rules should be in place in order for the scientific process to unfold in such a way that the values that we deem more important come to the fore?" Addressing this concern is equivalent to conducting a debate on institutions and their role for science. (shrink)

The empirical study of belief is emerging at a rapid clip, uniting work from all corners of cognitive science. Reliance on belief in understanding and predicting behavior is widespread. Examples can be found, inter alia, in the placebo, attribution theory, theory of mind, and comparative psychological literatures. Research on belief also provides evidence for robust generalizations, including about how we fix, store, and change our beliefs. Evidence supports the existence of a Spinozan system of belief fixation: one that is (...) automatic and independent of belief rejection. Independent research supports the existence of a system of fragmented belief storage: one that relies on large numbers of causally isolated, context-sensitive stores of belief in memory. Finally, empirical and observational data support at least two systems of belief change. One system adheres, mostly, to epistemological norms of updating; the other, the psychological immune system, functions to guard our most centrally held beliefs from potential inconsistency with newly formed beliefs. Refining our under- standing of these systems can shed light on pressing real-world issues, such as how fake news, propaganda, and brainwashing exploit our psychology of belief, and how best to construct our modern informational world. (shrink)

This article argues that Science Fiction, as a genre structured by technological metaphor and utopian displacement, exposes key limitations in Paul Ricœur’s hermeneutics of narrative fiction. While Ricœur famously insists on a genre-agnostic theory of narrative configuration, his own interpretive practice privileges works with genre-specific formal challenges—particularly “tales about time.” Drawing on Ricœur’s theories of utopia, productive imagination, and the mimetic arc, I propose that Science Fiction serves as a paradigmatic genre for understanding how fictional narratives operate as (...) ethical laboratories. The paper unfolds in two parts: first, I construct a Ricœurian theory of Science Fiction by placing his treatment of utopia and ideology in dialogue with theorists such as Suvin and Jameson, arguing that Science Fiction’s cognitive estrangement and futural form demand a genre-sensitive extension of Ricœur’s model. In the second part, I analyze how technological metaphors function as productive frameworks in two exemplary texts. William Gibson’s _Neuromancer_ deploys the metaphor of cyberspace to dramatize the refiguration of subjectivity within digital imaginaries, while Octavia Butler’s _Xenogenesis_ trilogy reconfigures the narrative of human origin through speculative biotechnology and posthuman kinship. Across these readings, I suggest that Science Fiction not only aligns with Ricœur’s understanding of narrative as a site of ethical redescription, but also compels a revision of his framework by foregrounding genre as a structuring force in the symbolic life of fiction. (shrink)

REVIEW (1): "Jeff Kochan’s book offers both an original reading of Martin Heidegger’s early writings on science and a powerful defense of the sociology of scientific knowledge (SSK) research program. Science as Social Existence weaves together a compelling argument for the thesis that SSK and Heidegger’s existential phenomenology should be thought of as mutually supporting research programs." (Julian Kiverstein, in Isis) ---- REVIEW (2): "I cannot in the space of this review do justice to the richness and range (...) of Kochan's discussion [...]. There is a great deal in this foundational portion of Kochan's discussion that I find tremendously interesting and engaging [...]." (David R. Cerbone, in Studies in History and Philosophy of Science) ---- REVIEW (3): "Science as Social Existence will be of interest not only to Heidegger scholars but to anyone engaged in science and technology studies. [...] This is an informative and original book. Kochan should be praised for his clear, pleasant-to-read prose." (Michael Butler, in CHOICE). (shrink)

Do the same epistemic standards govern scientific and religious belief? Or should science and religion operate in completely independent epistemic spheres? Commentators have recently been divided on William James’s answer to this question. One side depicts “The Will to Believe” as offering a separate-spheres defense of religious belief in the manner of Galileo. The other contends that “The Will to Believe” seeks to loosen the usual epistemic standards so that religious and scientific beliefs can both be justified by a (...) unitary set of evidentiary rules. I argue that James did build a unitary epistemology but not by loosening cognitive standards. In his psychological research, he had adopted the Comtian view that hypotheses and regulative assumptions play a crucial role in the context of discovery even though they must be provisionally adopted before they can be supported by evidence. “The Will to Believe” relies on this methodological point to achieve a therapeutic goal—to convince despairing Victorians that religious faith can be reconciled with a scientific epistemology. James argues that the prospective theist is in the same epistemic situation with respect to the “religious hypothesis” as the scientist working in the context of discovery. (shrink)

Science has been under attack ever since William Blake and Romantic movement. In our time, criticisms of modern science have led to Alan Sokal's spoof, and the so-called science wars. Both sides missed the point. Science deserves to be criticized for seriously misrepresenting its highly problematic aims, which have metaphysical, value and political assumptions associated with them. Instead of repressing these problematic aims, science ought rather to make them explicit, so that they can be critically (...) assessed and, we may hope, improved. (shrink)

Recent years have seen a surge in online collaboration between experts and amateurs on scientific research. In this article, we analyse the epistemological implications of these crowdsourced projects, with a focus on Zooniverse, the world’s largest citizen science web portal. We use quantitative methods to evaluate the platform’s success in producing large volumes of observation statements and high impact scientific discoveries relative to more conventional means of data processing. Through empirical evidence, Bayesian reasoning, and conceptual analysis, we show how (...) information and communication technologies enhance the reliability, scalability, and connectivity of crowdsourced e-research, giving online citizen science projects powerful epistemic advantages over more traditional modes of scientific investigation. These results highlight the essential role played by technologically mediated social interaction in contemporary knowledge production. We conclude by calling for an explicitly sociotechnical turn in the philosophy of science that combines insights from statistics and logic to analyse the latest developments in scientific research. (shrink)

A survey of color science and color vision.

This book is a methodological guide for the emerging, interdisciplinary science of virtue traits and their value. The authors situate this emerging empirical field in the history of psychology, critically survey existing work, defend the scientific validity of virtue science, and develop a general model that can guide, unify, and catalyze future research. In addition, chapters discuss how philosophy and philosophers can contribute to empirical inquiry and how a mature science of virtue could inform moral philosophy. The (...) book is co-authored by two psychologists and a philosopher who pursued joint empirical work on fairness and then began to discuss larger methodological issues raised by that collaboration. -/- o Expected publication date: January 31, 2024 o Paperback ISBN: 1108747981. (shrink)

Mentalities like scientism and relativism idealise or belittle science respectively, and thus hurt science education and our literacy. However, it seems very hard to avoid the former mentality without sliding to the latter, and vise versa. I will suggest that part of what makes balancing between the two so difficult, is a representational account of meaning that science educators, like most of us really, usually endorse. Scientism then, arises from the assumption that ​there is such a thing (...) called science​. Relativism, on the other hand, assumes that ​there is no such thing called science,t​hereisnorealmeaningattachedtotheterm​.Wittgenstein'sremarksonrule-following then, could help us escape this twofold danger. Addressing scientism, Wittgensteinian writings remind us that, in order to understand the sciences, we do not need to point to some mental referendum of what science is. We rather need to grasp a matrix of overlapping, often implicit, always evolving rules that govern scientific practices. Addressing relativism, Wittgenstein's comments help us realise that there are always certain criteria about what kinds of things we call by a name; there are rules governing scientific practices, rules that even though they may be context dependent or evolving, are always in play. (shrink)

Unity of science was once a very popular idea among both philosophers and scientists. But it has fallen out of fashion, largely because of its association with reductionism and the challenge from multiple realisation. Pluralism and the disunity of science are the new norm, and higher-level natural kinds and special science laws are considered to have an important role in scientific practice. What kind of reductionism does multiple realisability challenge? What does it take to reduce one phenomenon (...) to another? How do we determine which kinds are natural? What is the ontological basis of unity? In this Element, Tuomas Tahko examines these questions from a contemporary perspective, after a historical overview. The upshot is that there is still value in the idea of a unity of science. We can combine a modest sense of unity with pluralism and give an ontological analysis of unity in terms of natural kind monism. This title is available as Open Access on Cambridge Core. (shrink)

Open science (OS) is considered the new paradigm for science and knowledge dissemination. OS fosters cooperative work and new ways of distributing knowledge by promoting effective data sharing (as early and broadly as possible) and a dynamic exchange of research outcomes, not only publications. On the other hand, intellectual property (IP) legislation seeks to balance the moral and economic rights of creators and inventors with the wider interests and needs of society. Managing knowledge outcomes in a new open (...) research and innovation ecosystem is challenging and should become part of the EU’s IP strategy, underpinning EU policies with the new open science–open innovation paradigm. (shrink)

This collection of original essays aims to reinvigorate the debate surrounding philosophical realism in relation to philosophy of science, pragmatism, epistemology, and theory of perception. Questions concerning realism are as current and as ancient as philosophy itself; this volume explores relations between different positions designated as ‘realism’ by examining specific cases in point, drawn from a broad range of systematic problems and historical views, from ancient Greek philosophy through the present. The first section examines the context of the project; (...) contributions systematically engage the historical background of philosophical realism, re-examining key works of Aristotle, Descartes, Quine, and others. The following two sections epitomize the central tension within current debates: scientific realism and pragmatism. These contributions address contemporary questions of scientific realism and the reality of the objects of science, and consider whether, how or the extent to which realism and pragmatism are compatible. With an editorial introduction by Kenneth R. Westphal, these fourteen original essays provide wide-ranging, salient insights into the status of realism today. (shrink)

Philosophers of science now broadly agree that doing good science involves making non-epistemic value judgments. I call attention to two very different normative standards which can be used to evaluate such judgments: standards grounded in ethics and standards grounded in political philosophy. Though this distinction has not previously been highlighted, I show that the values in science literature contain arguments of each type. I conclude by explaining why this distinction is important. Seeking to determine whether some value-laden (...) determination meets substantive ethical standards is a very different endeavor from seeking to determine if it is politically legitimate. (shrink)

'Public engagement with science' is gaining currency as the framing for outreach activities related to science. However, knowledge bearing on the topic is siloed in a variety of disciplines, and public engagement activities often are conducted without support from relevant theory or familiarity with related activities. This first Element in the Public Engagement with Science series sets the stage for the series by delineating the target of investigation, establishing the importance of cross-disciplinary collaboration and community partnerships for (...) effective public engagement with science, examining the roles public engagement with science plays in academic institutions, and providing initial resources about the theory and practice of public engagement with science. This will be of use to academics who would like to conduct or study public engagement with science as well as to public engagement practitioners as a window into relevant academic knowledge and cultures. (shrink)

The controversy over the old ideal of “value-free science” has cooled significantly over the past decade. Many philosophers of science now agree that even ethical and political values may play a substantial role in all aspects of scientific inquiry. Consequently, in the last few years, work in science and values has become more specific: Which values may influence science, and in which ways? Or, how do we distinguish illegitimate from illegitimate kinds of influence? In this paper, (...) I argue that this problem requires philosophers of science to take a new direction. I present two case studies in the influence of values on scientific inquiry: feminist values in archaeology and commercial values in pharmaceutical research. I offer a preliminary assessment of these cases, that the influence of values was legitimate in the feminist case, but not in the pharmaceutical case. I then turn to three major approaches to distinguish legitimate from illegitimate influences of values, including the distinction between epistemic and non-epistemic values and Heather Douglas’ distinction between direct and indirect roles for values. I argue that none of these three approaches gives an adequate analysis of the two cases. In the concluding section, I briefly sketch my own approach, which draws more heavily on ethics than the others, and is more promising as a solution to the current problem. This is the new direction in which I think science and values should move. (shrink)

A review essay on Alexander Bird's book Knowing Science. The review examines Bird's reasons for thinking the human element in science may be entirely dispensable. It offers counterarguments highlighting problems with the idea that a group can know a proposition that none of its individual members know.

Cognitive science is an interdisciplinary conglomerate of various research fields and disciplines, which increases the risk of fragmentation of cognitive theories. However, while most previous work has focused on theoretical integration, some kinds of integration may turn out to be monstrous, or result in superficially lumped and unrelated bodies of knowledge. In this paper, I distinguish theoretical integration from theoretical unification, and propose some analyses of theoretical unification dimensions. Moreover, two research strategies that are supposed to lead to unification (...) are analyzed in terms of the mechanistic account of explanation. Finally, I argue that theoretical unification is not an absolute requirement from the mechanistic perspective, and that strategies aiming at unification may be premature in fields where there are multiple conflicting explanatory models. (shrink)

This chapter explores how science and technology studies (STS) have evolved over the past generation. It surveys the contrasting perspectives of philosophers, sociologists, scholars of the humanities, wider publics, and scientists themselves. It describes contrasting views about the practice and purpose for studying the history of science. -/- ISBN 978-1-85168-681-0.

This paper examines how science advice can provide policy recommendations in a trustworthy manner. Despite their major political importance, expert recommendations are understudied in the philosophy of science and social epistemology. Matthew Bennett has recently developed a notion of what he calls recommendation trust, according to which well-placed trust in experts’ policy recommendations requires that recommendations are aligned with the interests of the trust-giver. While interest alignment might be central to some cases of public trust, this paper argues (...) against the significance of interest-alignment to meritorious public trust. First, political bodies and citizens can have a basic kind of well-placed recommendation trust in science advice based on an all-things-considered judgement regarding the possession of relevant competencies, responsible conduct, and a proper institutional design. Moreover, scientists’ policy recommendations can be seen as open-ended and as dynamic proposals that enable inter-institutional reasoning and political deliberation. Finally, by providing conditional recommendations, scientists can expand the scope of feasible policy options from which political bodies can choose, thus making the condition of interest alignment even less significant to the trustworthy provision of recommendations. (shrink)

If science fiction is a genre, then attempts to think about the nature of science fiction will be affected by one’s understanding of what genres are. I shall examine two approaches to genre, one dominant but inadequate, the other better, but only occasionally making itself seen. I shall then discuss several important, interrelated issues, focusing particularly on science fiction : what it is for a work to belong to a genre, the semantics of genre names, the validity (...) of attempts to define genres, and the connections between genre and normativity. One important but neglected clue to the nature of genres lies in the kinds of disagreements they generate over the assignment of works to genres. I conclude by explaining why these disagreements tell us something about the nature of genres, and discussing in some detail two famous cases of disagreement about whether some work or works are science fiction. (shrink)