Theorizing in ecology and evolution often proceeds via the construction of multiple idealized models. To determine whether a theoretical result actually depends on core features of the models and is not an artifact of simplifying assumptions, theorists have developed the technique of robustness analysis, the examination of multiple models looking for common predictions. A striking example of robustness analysis in ecology is the discovery of the Volterra Principle, which describes the effect of general biocides in predator-prey systems. This paper details (...) the discovery of the Volterra Principle and the demonstration of its robustness. It considers the classical ecology literature on robustness and introduces two individual-based models of predation, which are used to further analyze the Volterra Principle. The paper also introduces a distinction between parameter robustness, structural robustness, and representational robustness, and demonstrates that the Volterra Principle exhibits all three kinds of robustness. *Received September 2006; revised May 2007. ‡Earlier versions of this paper were presented at the Australasian Association of Philosophy, the London School of Economics, and the University of Bristol. The authors wish to thank those audiences as well as Patrick Forber, Ken Waters, Deena Skolnick Weisberg, Uri Wilensky, and Bill Wimsatt for many helpful comments. Special thanks to Giacomo Sillari for his assistance in translating Volterra's original paper and his insightful thoughts about Volterra's aims and methods. Some of the research in this paper was supported by NSF grant SES-0620887 to MW. †To contact the authors, please write to: Michael Weisberg, Department of Philosophy, University of Pennsylvania, 433 Logan Hall, Philadelphia, PA 19104; e-mail: weisberg@phil.upenn.edu; Kenneth Reisman, Pluribo, Inc., 100 Park Avenue, Suite 1600, New York, NY 10017; e-mail: [email protected]. (shrink)

Conditionalization and Jeffrey Conditionalization cannot simultaneously satisfy two widely held desiderata on rules for empirical learning. The first desideratum is confirmational holism, which says that the evidential import of an experience is always sensitive to our background assumptions. The second desideratum is commutativity, which says that the order in which one acquires evidence shouldn't affect what conclusions one draws, provided the same total evidence is gathered in the end. (Jeffrey) Conditionalization cannot satisfy either of these desiderata without violating the other. (...) This is a surprising problem, and I offer a diagnosis of its source. I argue that (Jeffrey) Conditionalization is inherently anti-holistic in a way that is just exacerbated by the requirement of commutativity. The dilemma is thus a superficial manifestation of (Jeffrey) Conditionalization's fundamentally anti-holistic nature. (shrink)

A growing body of empirical research examines the effects of the so-called “social determinants of health” on health and health inequalities. Several high-profile publications have issued policy recommendations to reduce health inequalities based on a specific interpretation of this empirical research as well as a set of normative assumptions. This article questions the framework defined by these assumptions by focusing on two issues: first, the normative judgments about the fairness of particular health inequalities; and second, the policy recommendations issued on (...) this basis. We argue that the normative underpinnings of the approach are insufficiently supported and that the policy recommendations do not necessarily follow from the arguments provided. Furthermore, while many of the policies recommended—such as improving people's living conditions and reducing inequalities in wealth and power—are justified in their own right, the way these recommendations are tied to health is problematic. (shrink)

Inference to the Best Explanation (IBE) and Bayesianism are our two most prominent theories of scientific inference. Are they compatible? Van Fraassen famously argued that they are not, concluding that IBE must be wrong since Bayesianism is right. Writers since then, from both the Bayesian and explanationist camps, have usually considered van Fraassen’s argument to be misguided, and have plumped for the view that Bayesianism and IBE are actually compatible. I argue that van Fraassen’s argument is actually not so misguided, (...) and that it causes more trouble for compatibilists than is typically thought. Bayesianism in its dominant, subjectivist form, can only be made compatible with IBE if IBE is made subservient to conditionalization in a way that robs IBE of much of its substance and interest. If Bayesianism and IBE are to be fit together, I argue, a strongly objective Bayesianism is the preferred option. I go on to sketch this objectivist, IBE-based Bayesianism, and offer some preliminary suggestions for its development. (shrink)

Explanatory Optimism about the Hard Problem of Consciousness argues that despite the worries of explanatory pessimists, consciousness can be fully explained in “easy” scientific terms. The widespread intuition that consciousness poses a hard problem is plausibly based on how consciousness appears to us in first-person access. The book offers a debunking argument to undercut the justificatory link between the first-person appearances and our hard problem intuitions. -/- The key step in the debunking argument involves the development and defense of an (...) empirical model of first-person access: Automated Compression Theory (ACT). ACT holds that first-person access to consciousness is accomplished by automated accessing of compressed sensory information. Because of the distorting nature of this compressed access, it seems to subjects that consciousness possesses “exceptional” properties—properties leading to the hard problem—even though no such properties are present. If there are no exceptional properties to explain, then an explanation in easy terms can fully account for conscious experience. The book presents a range of empirical evidence for ACT and concludes that the burden of proof is now on the pessimists to show why we shouldn’t be optimistic about explaining consciousness. (shrink)

Ned Block argues that the higher-order (HO) approach to explaining consciousness is ‘defunct’ because a prominent objection (the ‘misrepresentation objection’) exposes the view as ‘incoherent’. What’s more, a response to this objection that I’ve offered elsewhere (Weisberg 2010) fails because it ‘amounts to abusing the notion of what-it’s-like-ness’ (xxx).1 In this response, I wish to plead guilty as charged. Indeed, I will continue herein to abuse Block’s notion of what-it’s-like-ness. After doing so, I will argue that the HO approach (...) accounts for the sense of what-it’s-like-ness that matters in a theory of consciousness. I will also argue that the only incoherence present in the HO theory is that generated by embracing Block’s controversial notion of what-it’s-like-ness, something no theorist of any stripe ought to do. Block is famous for (among other things) having introduced the notion of ‘phenomenal consciousness’ into contemporary philosophy of mind (Block 1995). This term is widely employed in the philosophical literature and it even appears in the empirical literature. But wide-speared usage has brought about divergent interpretations of the term. We can distinguish a ‘moderate’ and a ‘zealous’ reading of ‘phenomenal consciousness’. On the moderate reading, ‘phenomenal consciousness’ just means ‘experience’. Many people have embraced this sense of the term and use it to roughly pick out conscious experience involving sensory quality (states like conscious visual experiences or conscious pains, for example).2 On the zealous reading, however, phenomenal consciousness is held to be ‘distinct from any cognitive, intentional, or functional property’ (Block 1995: 234). That is, any explanation of phenomenal consciousness in exclusively cognitive, intentional, or functional terms will fail to capture, without remainder, what is really distinctive about phenomenal consciousness. Block, of course, is fully clear about embracing the zealous reading; indeed, his initial introduction of the notion is in those terms. The same ambiguity occurs with the much-used (and abused) idea of ‘what-it’s-like-ness’.. (shrink)

Thought experiments have played a central role in philosophical methodology, largely as a means of elucidating the nature of our concepts and the implications of our theories.1 Particular attention is given to widely shared “folk” intuitions – the basic untutored intuitions that the layperson has about philosophical questions.2 The folk intuition is meant to underlie our core metaphysical concepts, and philosophical analysis is meant to explicate or sometimes refine these naïve concepts. Consistency with the deliverances of folk intuitions is a (...) sign that the philosopher is making contact with his object of interest. In order to explore folk concepts, people are often asked to provide their intuitions about a state of affairs in some alternate universe or possible world, one that differs in particular, precise ways from the way things are in the actual world. Here we provide evidence that people’s intuitions about moral responsibility sometimes diverge across worlds even when the facts about these worlds are the same. Which world one considers actual affects at least some philosophical judgments, suggesting that it is not just possible worlds to which our intuitions are tied. We will present several possible explanations for the asymmetry we have identified, and we’ll consider some implications for philosophical intuition. (shrink)

Functional neuroimaging is sometimes criticized as showing only where in the brain things happen, not how they happen, and thus being unable to inform us about questions of mental and neural representation. Novel analytical methods increasingly make clear that imaging can give us access to constructs of interest to psychology. In this paper I argue that neuroimaging can give us an important, if limited, window into the large-scale structure of neural representation. I describe Representational Similarity Analysis, increasingly used in neuroimaging (...) studies, and lay out desiderata for representations in general. In that context I discuss what RSA can and cannot tell us about neural representation. I compare RSA with fMRI to a different experimental paradigm which has been embraced as being indicative of representation in psychology, and argue that it compares favorably. (shrink)

one takes to be the most salient, any pair could be judged more similar to each other than to the third. Goodman uses this second problem to showthat there can be no context-free similarity metric, either in the trivial case or in a scientifically ...

Neither full belief nor partial belief is more fundamental, ontologically speaking. A survey of some relevant cognitive psychology supports a dualist ontology instead. Beliefs come in two kinds, categorical and graded, neither more fundamental than the other. In particular, the graded kind is no more fundamental. When we discuss belief in on/off terms, we are not speaking coarsely or informally about states that are ultimately credal.

In some recent papers, Max Coltheart has questioned the ability of neuroimaging techniques to tell us anything interesting about the mind and has thrown down the gauntlet before neuroimagers, challenging them to prove he is mistaken. Here I analyze Coltheart ’s challenge, show that as posed its terms are unfair, and reconstruct it so that it is addressable. I argue that, so modified, Coltheart ’s challenge is able to be met and indeed has been met. In an effort to delineate (...) the extent of neuroimaging’s ability to address Coltheart ’s concerns, I explore how different brain structure‐function relationships would constrain the ability of neuroimaging to provide insight about psychological questions. †To contact the author, please write to: Department of Philosophy, Dartmouth College, Hanover, NH 03755; e‐mail: adina[email protected]. (shrink)

The same-order representation theory of consciousness holds that conscious mental states represent both the world and themselves. This complex representational structure is posited in part to avoid a powerful objection to the more traditional higher-order representation theory of consciousness. The objection contends that the higher-order theory fails to account for the intimate relationship that holds between conscious states and our awareness of them--the theory 'divides the phenomenal labor' in an illicit fashion. This 'failure of intimacy' is exposed by the possibility (...) of misrepresentation by higher-order states. In this paper, I argue that despite appearances, the same-order theory fails to avoid the objection, and thus also has troubles with intimacy. (shrink)

Dan ZAHAVI, Husserl and Transcendental Intersubjectivity. A Response to the Linguistic-Pragmatic Critique ; Françoise DASTUR, Chair et langage. Essais sur Merleau-Ponty ; Jean GREISCH, Michel Henry et l’épreuve de la vie ; Elisabeth STRÖKER, The Husserlian Foundations of Science ; John McCUMBER, Metaphysics and Oppression, Heidegger’s Challenge to Western Philosophy ; Marc RICHIR, Phénoménologie en esquisses. Nouvelles fondations ; Raphaël GÉLY, La genèse du sentir. Essai sur Merleau-Ponty ; John SALLIS, Force of Imagination: The Sense of the Elemental ; Bin (...) KIMURA, L’entre. Une approche phénoménologique de la schizophrénie ; Dermot MORAN, Tim MOONEY, The Phenomenology Reader ; Ion COPOERU, Structuri ale constituirii ; Fabio CIARAMELLI, La distruzione del’desiderio. Il narcisismo nell’epoca di consumo di massa ; Pierre KELLER, Husserl and Heidegger on Human Experience. (shrink)

A recurring concern about luck egalitarianism is that its implementation would make some individuals, in particular those who lack marketable talents, experience shame. This, the objection goes, undermines individuals’ self-respect, which, in turn, may also lead to unequal respect between individuals. Loss of (self-)respect is a concern for any egalitarian, including distributive egalitarians, inasmuch as it is non-compensable. This paper responds to this concern by clarifying the relationship between shame and (self-)respect. We argue, first, a luck egalitarian society and ethos (...) would be radically different from the current one and incompatible with shame over lack of talent, and, second, that while shame may still occur in a less than ideal luck egalitarian society, this kind of shame does not undermine egalitarian commitments. (shrink)

Metaethical questions are typically held to be a priori , and therefore impervious to empirical evidence. Here I examine the metaethical claim that motive-internalism about belief , the position that moral beliefs are intrinsically motivating, is true. I argue that belief-internalists are faced with a dilemma. Either their formulation of internalism is so weak that it fails to be philosophically interesting, or it is a substantive claim but can be shown to be empirically false. I then provide evidence for the (...) falsity of substantive belief-internalism. I describe a group of brain-damaged patients who sustain impairment in their moral sensibility: although they have normal moral beliefs and make moral judgments, they are not inclined to act in accordance with those beliefs and judgments. Thus, I argue that they are walking counterexamples to the substantive internalist claim. In addition to constraining our conception of moral reasoning, this argument stands as an example of how empirical evidence can be relevantly brought to bear on a philosophical question typically viewed to be a priori. (shrink)

Elliott Sober has recently argued that the cosmological design argument is unsound, since our observation of cosmic fine-tuning is subject to an observation selection effect (OSE). I argue that this view commits Sober to rejecting patently correct design inferences in more mundane scenarios. I show that Sober's view, that there are OSEs in those mundane cases, rests on a confusion about what information an agent ought to treat as background when evaluating likelihoods. Applying this analysis to the design argument shows (...) that our observation of fine-tuning is not rendered uninformative by an OSE. Design and the Anthropic Objection Previous responses to the Anthropic Objection Variations: experimental squads and survivor reunions Why there is no OSE in firing squad cases Application to the design argument. (shrink)

Van Orden and Paap argue that subtractive functional neuroimaging is fundamentally flawed, unfalsifiable, and cannot bear upon the nature of mind. In this they are mistaken, although their criticisms interestingly illuminate the scientific problems we confront in investigating the material basis of mind. Here, I consider the criticisms of Van Orden and Paap and discuss where they are mistaken and where justified. I then consider the picture of imaging science that Van Orden and Paap seem to espouse and sketch an (...) alternative picture that is more realistic, more interesting, and consistent with the deliverances and the weaknesses of neuroimaging techniques. Finally, I identify three assumptions that I do think neuroimaging is wedded to and briefly discuss their implications. (shrink)

We have known for a long time that there is complex, intelligent life. More recently we have discovered that the physics of our universe is fine-tuned so as to allow for the existence of such life. Call these two observations the Old Datum and the New Datum, respectively. Our question here is: once we know the Old Datum, does the New Datum provide additional evidence for the design hypothesis? I argue that it does not. Thus, there is an important sense (...) in which the much-touted fine-tuning of physics is irrelevant to debates about design. (shrink)

Brain images are used both as scientific evidence and to illustrate the results of neuroimaging experiments. These images are apt to be viewed as photographs of brain activity, and in so viewing them people are prone to assume that they share the evidential characteristics of photographs. Photographs are epistemically compelling, and have a number of characteristics that underlie what I call their inferential proximity. Here I explore the aptness of the photography analogy, and argue that although neuroimaging does bear important (...) similarities to photography, the details of the generation and analysis of neuroimages significantly complicate the relation of the image to the data. Neuroimages are not inferentially proximate, but their seeming so increases the potential for misinterpretation. This suggests caution in appealing to such images in the public domain. (shrink)

Images come in many varieties, but for evidential purposes, photographs are privileged. Recent advances in neuroimaging provide us with a new type of image that is used as scientific evidence. Brain images are epistemically compelling, in part because they are liable to be viewed as akin to photographs of brain activity. Here I consider features of photography that underlie the evidential status we accord it, and argue that neuroimaging diverges from photography in ways that seriously undermine the photographic analogy. While (...) neuroimaging remains an important source of scientific evidence, proper interpretation of brain images is much more complex than it appears. ‡This work was supported in part by a grant from the Leslie Humanities Center at Dartmouth College. I thank John Kulvicki for helpful comments, and Kim Sterelny, for making it possible for me to spend some time at the ANU with a grant from the Australian Research Council. †To contact the author, please write to: Dartmouth College, Department of Philosophy, Hanover, NH 03755; e-mail: adina[email protected]. (shrink)

Many standard philosophical accounts of scientific practice fail to distinguish between modeling and other types of theory construction. This failure is unfortunate because there are important contrasts among the goals, procedures, and representations employed by modelers and other kinds of theorists. We can see some of these differences intuitively when we reflect on the methods of theorists such as Vito Volterra and Linus Pauling on the one hand, and Charles Darwin and Dimitri Mendeleev on the other. Much of Volterra's and (...) Pauling's work involved modeling; much of Darwin's and Mendeleev's did not. In order to capture this distinction, I consider two examples of theory construction in detail: Volterra's treatment of post-WWI fishery dynamics and Mendeleev's construction of the periodic system. I argue that modeling can be distinguished from other forms of theorizing by the procedures modelers use to represent and to study real-world phenomena: indirect representation and analysis. This differentiation between modelers and non-modelers is one component of the larger project of understanding the practice of modeling, its distinctive features, and the strategies of abstraction and idealization it employs. (shrink)

Evidence is univocal, not equivocal. Its implications don't depend on our beliefs or values, the evidence says what it says. But that doesn't mean there's no room for rational disagreement between people with the same evidence. Evaluating evidence is a lot like polling an electorate: getting an accurate reading requires a bit of luck, and even the best pollsters are bound to get slightly different results. So, even though evidence is univocal, rationality's requirements are not "unique." Understanding this resolves several (...) puzzles to do with uniqueness and disagreement. (shrink)

This paper asks whether (human) rights enforcement is permissible given that it may entail infringing on the rights of innocent bystanders. I consider two strategies that adopt a rights-sensitive consequentialist framework and offer a positive answer to this question, namely Amartya Sen’s and Hillel Steiner’s. Against Sen, I argue that trade-offs between rights are problematic since they contradict the purpose of rights, which is to provide a pluralist solution to disagreement about values, i.e. to allow agents to act in accordance (...) with their values. I further argue that Steiner’s compensation strategy does not succeed in avoiding trade-offs so it falls prey to the same criticism. I propose a non-trade-off solution that is implicit in the accounts discussed and is more consistent with the meta-ethical framework advocated by Sen. This solution relies on an enforceable duty to share in the costs of rights enforcement hence it entails a degree of redistribution for enforcement purposes. (shrink)

ics. Each of these can be pursued independently to a large extent, but perhaps most intriguing is to contem- plate how progress in each will affect the other. The past several months have seen heightened interest <blockquote> _<b>The Ethics of Neuroscience</b>_ </blockquote> in the intersection of ethics and neuroscience. In the The ethics of neuroscience can be roughly subdivided popular press, the topic grabbed headlines in a May.

ABSTRCT: In this commentary, I criticize Metzinger's interdisciplinary approach to fixing the explanandum of a theory of consciousness and I offer a commonsense alternative in its place. I then re-evaluate Metzinger's multi-faceted working concept of consciousness, and argue for a shift away from the notion of "global availability" and towards the notio ns of "perspectivalness" and "transparency." This serves to highlight the role of Metzinger's "phenomenal model of the intentionality relation" (PMIR) in explaining consciousness, and it helps to locate Metzinger's (...) theory in relation to other naturalistic theories of. (shrink)

Philosophers of science increasingly recognize the importance of idealization: the intentional introduction of distortion into scientific theories. Yet this recognition has not yielded consensus about the nature of idealization. e literature of the past thirty years contains disparate characterizations and justifications, but little evidence of convergence towards a common position.

I argue that the rationale behind the fine-tuning argument for design is self-undermining, refuting the argument’s own premise that fine-tuning is to be expected given design. In (Weisberg 2010) I argued on informal grounds that this premise is unsupported. White (2011) countered that it can be derived from three plausible assumptions. But White’s third assumption is based on a fallacious rationale, and is even objectionable by the design theorist’s own lights. The argument that shows this, the argument from divine (...) indifference, simultaneously exposes the fine-tuning argument’s self-undermining character. The same argument also answers Bradley’s (forthcoming) reply to my earlier objection. (shrink)

David Rosenthal and Josh Weisberg have recently provided a counter argument to Ned Block’s argument that a Higher Order Thought (HOT) theory of consciousness cannot accommodate the existence of hallucinatory conscious states (i.e. a conscious episode consisting of a HOT without the presence of a relevant lower order thought). Their counter argument invokes the idea of mental appearances: a non-existent intentional object which is to aid in an account of subjective conscious awareness. I argue that if mental appearances are (...) to do the work they are supposed to, we cannot draw a mental appearance/reality distinction. I provide an alternative story that a HOT theorist can invoke to account for cases of conscious misrepresentation. Such a story will require denying the existence of hallucinatory conscious states while still accounting for conscious misrepresentation. This is a cost I believe the HOT theorist should be willing to pay. (shrink)

An important objection to the "higher-order" theory of consciousness turns on the possibility of higher-order misrepresentation. I argue that the objection fails because it illicitly assumes a characterization of consciousness explicitly rejected by HO theory. This in turn raises the question of what justifies an initial characterization of the data a theory of consciousness must explain. I distinguish between intrinsic and extrinsic characterizations of consciousness, and I propose several desiderata a successful characterization of consciousness must meet. I then defend the (...) particular extrinsic characterization of the HO theory, the "transitivity principle," against its intrinsic rivals, thereby showing that the misrepresentation objection conclusively falls short. (shrink)

One of the most vexing problems in the philosophy of religion is the existence of moral evil in light of an omnipotent and wholly good deity. A popular mode of diffusing the argument from evil lies in the appeal to free will. Traditionally it is argued that there is a strong connection, even a necessary one, between the ability to exercise free will and the occurrence of wrong-doing. Transworld depravity, as characterized by Alvin Plantinga, is a concept which has gone (...) far to explain this relationship. Essentially, the notion of transworld depravity involves the claim that in any world where a person is significantly free that person would, on some occasion, act morally wrongly, or as Plantinga phrases it: ‘If S' were actual, P would go wrong with respect to A’ (where S' is a possible world, P is a person and A is an action). Not only, Plantinga claims, is it possible that there are persons who suffer from transworld depravity, but ‘it is possible that everybody suffers from it’. If transworld depravity obtains, Plantinga notes, God ‘might have been able to create worlds in which moral evil is very considerably outweighed by moral good; but it was not within His power to create worlds containing moral good but no moral evil – and this despite the fact that He is omnipotent’. On this view, God could not instantiate perfect-person essences who would not ever sin. Although Plantinga argues that these instantiated beings are significantly free in that they could have done otherwise (i.e. not sinned), it does seem that his claim about transworld depravity amounts to a claim about transworld depravity amounts to a claim about the existence of a necessary connection obtaining between freedom and evil. For even though it makes sense to claim that an individual may have unactualized dispositions, to claim that everyone, past, present and future, has unactualized dispositions seems to be a significantly different claim. It is therefore difficult to see how this latter claim differs in substance from the claim of a necessary connection obtaining between the capacity for free will and the commission of evil acts. (shrink)

It begins as a gentle whisper, and culminates in an earth-shattering insight! The stories in this book will take your breath away and their lessons will touch the divine vibrations of your heart and soul. These are more than just stories--they are intense, life experiences, filtered through the lens of enlightenment and insight.In these spectacular stories you will see how Divine guidance leads each of us down a certain path--with often miraculous results. What did the author's father tell the priest (...) that made the two weep with joy? How did an apple and a Reader's Digest giveproof of G-d's existence? How do we get inspiration and spirituality from every aspect of our lives? Read this book and feel the divine whispers resonate within your own self. (shrink)

When you have ruled everything else out, then what you are left with, no matter how improbable, must be the truth. This adage from Doyle describes the path taken by Leopold Stubenberg in his book, Consciousness and Qualia. He spends most of the work critically examining and then discarding potential explications of consciousness before finally, in the last chapter, offering his own theory, carefully selected to avoid the pitfalls that did in rival accounts. He delivers a bold and simple slogan (...) that distills the essence of his view: “To be conscious is to have qualia” (262). (shrink)

Qualitative consciousness is conscious experience marked by the presence of sensory qualities, like the experienced painfulness of having a piano dropped on your foot, or the consciousness of seeing the brilliant reds and oranges of a sunset. Over his career, philosopher David Rosenthal has defended an influential theoretical approach to explaining qualitative consciousness. This approach involves the development of two theories – the higher-order thought theory of mental state consciousness and the quality space theory of sensory quality. If the problem (...) of explaining qualitative consciousness is divided into two more manageable pieces, the door opens to a satisfying explanation of what is seen by some to be an intractable explanatory puzzle. This interdisciplinary collection develops, criticizes, and expands upon themes inspired by Rosenthal's work. The result is an exciting collection of new essays by philosophers and scientists, which will be of interest to all those engaged in consciousness studies. (shrink)