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This volume argues that history reveals our routine failure to even conceive of well-confirmed alternatives to our scientific theories, and similar alternatives to our own theories likely remain unconceived. It shows why defences of scientific realism cannot evade the problem and proposes an alternative image of the scientific enterprise.
The incredible achievements of modern scientific theories lead most of us to embrace scientific realism: the view that our best theories offer us at least roughly accurate descriptions of otherwise inaccessible parts of the world like genes, atoms, and the big bang. In Exceeding Our Grasp, Stanford argues that careful attention to the history of scientific investigation invites a challenge to this view that is not well represented in contemporary debates about the nature of the scientific enterprise. The historical record of scientific inquiry, Stanford suggests, is characterized by what he calls the problem of unconceived alternatives. Past scientists have routinely failed even to conceive of alternatives to their own theories and lines of theoretical investigation, alternatives that were both well-confirmed by the evidence available at the time and sufficiently serious as to be ultimately accepted by later scientific communities. Stanford supports this claim with a detailed investigation of the mid-to-late 19th century theories of inheritance and generation proposed in turn by Charles Darwin, Francis Galton, and August Weismann. He goes on to argue that this historical pattern strongly suggests that there are equally well-confirmed and scientifically serious alternatives to our own best theories that remain currently unconceived. Moreover, this challenge is more serious than those rooted in either the so-called pessimistic induction or the underdetermination of theories by evidence, in part because existing realist responses to these latter challenges offer no relief from the problem of unconceived alternatives itself. Stanford concludes by investigating what positive account of the spectacularly successful edifice of modern theoretical science remains open to us if we accept that our best scientific theories are powerful conceptual tools for accomplishing our practical goals, but abandon the view that the descriptions of the world around us that they offer are therefore even probably or approximately true.
Roughly, instrumentalism is the view that science is primarily, and should primarily be, an instrument for furthering our practical ends. It has fallen out of favour because historically influential variants of the view, such as logical positivism, suffered from serious defects. In this book, however, Darrell P. Rowbottom develops a new form of instrumentalism, which is more sophisticated and resilient than its predecessors. This position—‘cognitive instrumentalism’—involves three core theses. First, science makes theoretical progress primarily when it furnishes us with more predictive power or understanding concerning observable things. Second, scientific discourse concerning unobservable things should only be taken literally in so far as it involves observable properties or analogies with observable things. Third, scientific claims about unobservable things are probably neither approximately true nor liable to change in such a way as to increase in truthlikeness. There are examples from science throughout the book, and Rowbottom demonstrates at length how cognitive instrumentalism fits with the development of late nineteenth- and early twentieth-century chemistry and physics, and especially atomic theory. Drawing upon this history, Rowbottom also argues that there is a kind of understanding, empirical understanding, which we can achieve without having true, or even approximately true, representations of unobservable things. In closing the book, he sets forth his view on how the distinction between the observable and unobservable may be drawn, and compares cognitive instrumentalism with key contemporary alternatives such as structural realism, constructive empiricism, and semirealism. Overall, this book offers a strong defence of instrumentalism that will be of interest to scholars and students working on the debate about realism in philosophy of science.
The authors document how four forces--exponential technologies, the DIY innovator, the Technophilanthropist, and the Rising Billion--are conspiring to solve our biggest problems. "Abundance" establishes hard targets for change and lays out a strategic roadmap for governments, industry and entrepreneurs, giving us plenty of reason for optimism.
Conscious creation is the theory that we create our own reality when we watch the movie screen. Brent Marchant examines psychological aspects of motion pictures.
For thousands of years philosophers and theologians have grappled with the problem of evil. Traditionally, evil has been seen as a weakness of sorts: the evil person is either ignorant, or weak-willed. But in the most horrifying acts of evil, the perpetrators are resolute, deliberate, and well aware of the pain they are causing. Here David Roberts painstakingly details the matrix of issues that evolved into Kierkegaard's own solution. Kierkegaard's psychological understanding of evil is that it arises out of despair - a despair that can become so vehement and ferocious that it lashes out at existence itself. Roberts shows how the despairing self can become strengthened and intensified through a conscious and free choice against the Good. This type of radical evil is neither ignorant nor weak.
Psychiatric and psychological practice and research is critically dependent on diagnosis. Yet the nature of psychiatric diagnosis and the rules by which disorders should be created and organized have been highly controversial for over 100 years. Unlike simple medical disorders (like infectious diseases), psychiatric disorders cannot be traced to one simple etiologic agent. The last two generations have seen major conceptual shifts in the approach to diagnosis with the rise of operationalized criteria and an emphasis on a descriptive rather than etiological approach to diagnosis. The interest in psychiatric diagnoses is particularly heightened now because both of the major psychiatric classifications in the world - DSM and ICD - are now undergoing major revisions. What makes psychiatric nosology so interesting is that it sits at the intersection of philosophy, empirical psychiatric/psychological research, measurement theory, historical tradition and policy. This makes the field fertile for a conceptual analysis. This book brings together established experts in the wide range of disciplines that have an interest in psychiatric nosology. The contributors include philosophers, psychologists, psychiatrists, historians and representatives of the efforts of DSM-III, DSM-IV and DSM-V. Some of the questions addressed include i) what is the nature of psychiatric illness? Can it be clearly defined and if so how? ii) What is the impact of facts versus values in psychiatric classification? iii) How have concepts of psychiatric diagnosis changed over time? iv) How can we best conceptualize the central idea of diagnostic validity? And v) Can psychiatric classification be a cumulative enterprise seeking improvements at each iteration of the diagnostic manual? Each individual chapter is introduced by the editors and is followed by a commentary, resulting in a dynamic discussion about the nature of psychiatric disorders. This book will be valuable for psychiatrists, psychologists and other mental health trainees and professionals with an interest in the questions and problems of psychiatric diagnosis, as well as philosophers and philosophy students interested in the problems posed by psychiatry, particularly those working in the philosophy of science.
The United States and many western European nations have grown by immigration. What sort of reception have immigrants been given by Christians? Are Christians today aware of the need of people suffering from war or persecution to immigrate to safe places? In earlier times immigrants were generally "like us." Now many immigrants are often Muslims, who not only dress distinctively, but practice a different religious creed as well. Many fear that terrorists will enter our country under the guise of immigrants. Christians, however, belong to another kingdom, the kingdom of Jesus the Messiah. A Christian response to the needs of refugees and immigrants should reflect their commitment to Christ more than their fears or political allegiances. Through stories of immigrants in the past and present, this book aims to show that not only is it safe to accept them, but our commitment to Christ compels us to help those less fortunate than ourselves.
