Evolutionary biology is a field currently animated by much discussion concerning its conceptual foundations. On the one hand, we have supporters of a classical view of evolutionary theory, whose backbone is provided by population genetics and the so-called Modern Synthesis (MS). On the other hand, a number of researchers are calling for an Extended Synthe- sis (ES) that takes seriously both the limitations of the MS (such as its inability to incorporate developmental biology) and recent empirical and theoretical research on (...) issues such as evolvability, modularity, and self-organization. In this article, I engage in an in-depth commentary of an influential paper by population geneticist Michael Lynch, which I take to be the best defense of the MS-population genetics position published so far. I show why I think that Lynch’s arguments are wanting and propose a modification of evolutionary theory that retains but greatly expands on population genetics. (shrink)

The Modern Synthesis (MS) is the current paradigm in evolutionary biology. It was actually built by expanding on the conceptual foundations laid out by its predecessors, Darwinism and neo-Darwinism. For sometime now there has been talk of a new Extended Evolutionary Synthesis (EES), and this article begins to outline why we may need such an extension, and how it may come about. As philosopher Karl Popper has noticed, the current evolutionary theory is a theory of genes, and we still lack (...) a theory of forms. The field began, in fact, as a theory of forms in Darwin’s days, and the major goal that an EES will aim for is a unification of our theories of genes and of forms. This may be achieved through an organic grafting of novel concepts onto the foundational structure of the MS, particularly evolvability, phenotypic plasticity, epigenetic inheritance, complexity theory, and the theory of evolution in highly dimensional adaptive landscapes. (shrink)

The relationship between ethics and science has been discussed within the framework of continuity versus discontinuity theories, each of which can take several forms. Continuity theorists claim that ethics is a science or at least that it has deep similarities with the modus operandi of science. Discontinuity theorists reject such equivalency, while at the same time many of them claim that ethics does deal with objective truths and universalizable statements, just not in the same sense as science does. I propose (...) here a third view of quasi-continuity (or, equivalently, quasi-discontinuity) that integrates ethics and science as equal partners toward the uncovering of new knowledge. In this third way, a program envisioned by William James but made practicable only by contemporary scientific advancement, science can and must inform ethics at a deep level, and ethical theory— while going beyond science—cannot do without it. In particular, I identify four areas of ethics-science collaboration: neurobiological research into the basis of moral judgment, comparative anthropol- ogy, comparative evolutionary biology of primates, and game-theo- retical modeling. I provide examples within each of these fields to show how they link to ethical theories (including prescriptive work) and questions. The essay concludes with a brief discussion of the light that a scientifically informed ethics can shed on some classical problems in moral theory, such as the relationships between rational- ity and selfishness, egoism and altruism, as well as the concept of social contract. A joint research program involving both philosophers and scientists is called for if we wish to move ethical theory into the twenty-first century. (shrink)

Science and philosophy have a very long history, dating back at least to the 16th and 17th centuries, when the first scientist-philosophers, such as Bacon, Galilei, and Newton, were beginning the process of turning natural philosophy into science. Contemporary relationships between the two fields are still to some extent marked by the distrust that maintains the divide between the so-called “two cultures.” An increasing number of philosophers, however, are making conceptual contributions to sciences ranging from quantum mechanics to evolutionary biology, (...) and a few scientists are conducting research relevant to classically philosophical fields of inquiry, such as consciousness and moral decision-making. This article will introduce readers to the borderlands between science and philosophy, beginning with a brief description of what philosophy of science is about, and including a discussion of how the two disciplines can fruitfully interact not only at the level of scholarship, but also when it comes to controversies surrounding public understanding of science. (shrink)

Introduction : science versus pseudoscience and the "demarcation problem" -- Hard science, soft science -- Almost science -- Pseudoscience -- Blame the media? -- Debates on science : the rise of think tanks and the decline of public intellectuals -- Science and politics : the case of global warming -- Science in the courtroom : the case against intelligent design -- From superstition to natural philosophy -- From natural philosophy to modern science -- The science wars I : do we (...) trust science too much? -- The science wars II : do we trust science too little? -- Who's your expert? -- Conclusion : so, what is science after all? (shrink)

It is often argued that scientific developments in the area of biomedicine call for new ethical paradigms. Given the inadequacies of the traditional “sanctity-of-life ethics” (SLE), many have argued for a quality-of-life ethics (QLE), based on a non-speciesistic theory ofthe value of life. In this paper, I claim that QLE cannot account for the normativity of moral judgments, which can be explained only within the context of a theory of practical rationality: the peculiarity of moral normativity calls for an ethics (...) based on respect for rational creatures. I then go on to argue that the ethics of respect for persons (ERP) is not equivalent to SLE; that it can ground the moral protection of human “marginal cases”; that it does not rely on a scientifically implausible notion of human nature; and that it is not vulnerable to the charge of speciesism. Lastly, I suggest that ERP is a strictly philosophical interpretation of the Judeo-Christian moral tradition, and that is a better interpretation than SLE. If these assertions are correct, then the necessity of a new moral paradigm is seriously undermined. (shrink)

Ever since Socrates, philosophers have been in the business of asking ques- tions of the type “What is X?” The point has not always been to actually find out what X is, but rather to explore how we think about X, to bring up to the surface wrong ways of thinking about it, and hopefully in the process to achieve an increasingly better understanding of the matter at hand. In the early part of the twentieth century one of the most (...) ambitious philosophers of sci- ence, Karl Popper, asked that very question in the specific case in which X = science. Popper termed this the “demarcation problem,” the quest for what distinguishes science from nonscience and pseudoscience (and, presumably, also the latter two from each other). (shrink)

La letteratura cerca di dare un ordine al disordine della vita e della storia. Per questo succede che un personaggio immaginario come Robin Hood risulti troppo amante della libertà e del disordine per essere solamente letterario, e così generazioni di studiosi ne hanno cercato tracce nelle vicende reali della storia inglese. La tradizione delle ballate popolari ha invaso il teatro e la letteratura donando all'immaginario collettivo di tutta Europa l'illusione di poter progettare il disordine. _ Literature tries to give order (...) to the disorder of life and history. This is why it happens that a fictional character like Robin Hood is too lover of freedom and disorder to be merely literary, and so generations of scholars have sought traces of him in the real events of English history. The tradition of folk ballads has invaded theatre and literature, giving the collective imagination throughout Europe the illusion that disorder can be planned. _. (shrink)

Ever since the publication of Richard Dawkins' The Selfish Gene, a book for the lay reader that popularized the ideas of influential evolutionary biologists like William Hamilton and George Williams, there has been much discussion of so-called "universal Darwinism". Dawkins' dual aim was to reduce evolutionary phenomena to the level of the gene, while at the same time abstracting the Darwinian process of natural selection of "replicators" and making it into something that would apply beyond the domain of biology.

During the last two decades the role of quantitative genetics in evolutionary theory has expanded considerably. Quantitative genetic-based models addressing long term phenotypic evolution, evolution in multiple environments (phenotypic plasticity) and evolution of ontogenies (developmental trajectories) have been proposed. Yet, the mathematical foundations of quantitative genetics were laid with a very different set of problems in mind (mostly the prediction of short term responses to artificial selection), and at a time in which any details of the genetic machinery were virtually (...) unknown. In this paper we discuss what a model is in population biology, and what kind of model we need in order to address the complexities of phenotypic evolution. We review the assumptions of quantitative genetics and its most recent accomplishments, together with the limitations that such assumptions impose on the modelling of some aspects of phenotypic evolution. We also discuss three alternative appr oaches to the theoretical description of evolutionary trajectories (nonlinear dynamics, complexity theory and optimization theory), and their respective advantages and limitations. We conclude by calling for a new theoretical synthesis, including quantitative genetics and not necessarily limited to the other approaches here discussed. (shrink)

: Jerry Fodor and Zenon Pylyshyn have proposed a purely referential-causal semantics, a semantics without meanings. Adopting Pylyshyn’s previous treatment of the fact that we can perceive and track something before we have any idea of what that is, these authors claim that such causal relations to external entities allow us to word-label them and thereby build an entire lexicon with specific referents. I disagree and explain why I do so. The kind of semantics that I prefer is radically opposite: (...) the one proposed by Noam Chomsky and Paul Pietroski. This is an internalist semantics that only has meanings, reference being indirect, often indefinite, sometimes problematic. Chomsky insists that the only posit that is tenable is the internal structure of the speaker-hearer, a complex, abstractly characterizable, computational-derivational apparatus, optimal if left alone, that interfaces with other cognitive apparatuses: the articulatory-perceptual one and the conceptual-intentional one, satisfying the constraints that they impose. I show that the semantics proposed by Fodor and Pylyshyn is especially problematic when inexistent entities, possible entities, fictional characters and objects in the remote past are examined. It is, however, problematic even when dealing with more ordinary concepts. On the contrary, an internalist semantics avoids all these problems. Keywords: Internalist Semantics; Theory of Meaning and Reference; Jerry A. Fodor; Noam Chomsky; Paul Pietroski Menti con significati Riassunto: Jerry Fodor e Zenon Pylyshyn hanno proposto una semantica interamente causale-referenziale, una semantica priva di qualsiasi nozione di significato. Adottando la precedente trattazione di Pylyshyn di come è possibile percepire e inseguire oggetti prima di avere alcuna idea di cosa essi siano, questi autori pretendono che queste interazioni causali con enti esterni bastano a etichettarli con dei termini lessicali, costruendo un intero lessico con referenti specifici, senza la componente del significato. Io dissento e spiego perché. Il tipo di semantica che adotto è diametralmente opposto, una semantica che ha solo significati, per la quale i referenti esterni sono indiretti, spesso non definiti, talvolta problematici. Noam Chomsky e Paul Pietroski hanno perfezionato questa semantica puramente internalista, insistendo che l’unico attributo sostenibile è la struttura mentale interna al locutore, una struttura complessa, caratterizzabile solo a un livello di astrazione adeguato, atta a soddisfare i vincoli imposti dai sistemi cognitivi con i quali interagisce: quello articolatorio-percettivo e quello concettuale-intenzionale. Mostro che la semantica proposta da Fodor e Pylyshyn si scontra con problemi insolubili quando tratta enti inesistenti, enti possibili, invenzioni letterarie e oggetti appartenenti a un passato remoto. In effetti, si scontra con problemi insolubili anche quando tratta oggetti e proprietà ordinari. Una semantica interamente internalista non incontra nessuno di questi problemi. Parole chiave: Semantica internalista; Teoria del significato e del riferimento; Jerry A. Fodor; Noam Chomsky; Paul Pietroski. (shrink)

The debate about the levels of selection has been one of the most controversial both in evolutionary biology and in philosophy of science. Okasha’s book makes the sort of contribution that simply will not be able to be ignored by anyone interested in this field for many years to come. However, my interest here is in highlighting some examples of how Okasha goes about discussing his material to suggest that his book is part of an increasingly interesting trend that sees (...) scientists and philosophers coming together to build a broadened concept of “theory” through a combination of standard mathematical treatments and conceptual analyses. Given the often contentious history of the relationship between philosophy and science, such trend cannot but be welcome. (shrink)

Thought experiments are cheap and popular, but how do they work?

We prove ExpTime-membership of the satisfiability problem for loosely ∀-guarded first-order formulas with a bounded number of variables and an unbounded number of constants. Guarded fragments with constants are interesting by themselves and because of their connection to hybrid logic.

We establish a simple condition, based on the willingness to bet on events, under which two biseparable preferences have cardinally equivalent utilities.

Are numbers and other mathematical objects "out there" in some philosophically meaningful sense?

To what extend does David Hume's argument about miracles inform modern skepticism about pseudoscience?

How to use a model organism to study phenotypic integration and constraints on evolution.

As short a time ago as 1992, political scientist Francis Fukuyama was optimistically (and wrongly, as it turned out) predicting “the end of history”, a stable future where liberal democracies would be the norm throughout the world, leading to lasting peace and economic prosperity. A few years later we have Eric Li, who equally gingerly predicts (for example in the pages of Foreign Affairs magazine) a “post-democratic” future, beginning with the success of China. Oh boy.