In a message dated 2/23/2012 11:09:58 A.M. UTC-02, donalmcevoyuk@xxxxxxxxxxx writes: ">http://www.lrb.co.uk/v20/n02/jerry-fodor/the-trouble-with-psyc hological-darwinism This "pushback" has given rise to the counter-pushback: _http://en.wikipedia.org/wiki/What_Darwin_Got_Wrong_ (http://en.wikipedia.org/wiki/What_Darwin_Got_Wrong) ." "For example, among the negative opinions there canvassed: "Evolutionary biologist Jerry Coyne describes this book as "a profoundly misguided critique of natural selection"[21] and "as biologically uninformed as it is strident.",[22] while In a review in Science Douglas J. Futuyma concluded: Because they are prominent in their own fields, some readers may suppose that they are authorities on evolution who have written a profound and important book. They aren't, and it isn't.[23] Adam Rutherford, editor of Nature writing in The Guardian also reviewed it negatively.[24]" There is likely much more to this than a simple pushing back against overly reductionist uses of Darwinism [or neo-Darwinism]. There is an underlying question of what kind of explanation 'Darwinism' is - what we might also describe as the question of its logical character, including the extent to which Darwinism is 'scientific' (or testable)." To do that, we would need to symbolise the theory, and focus not on what the theory _states_ (the topic of the theory), but to abstract considerations like: -- observational terms/predicates vs. theoretical terms/predicates the nature of explanation, nomological models, falsificationist models axiomatic component empirical support, paradigm, research-programme, the nature of the evidence, theory-laden observation. and so on. i.e. the stuff that standard philosophers of science (Popper, Lakatos, Kuhn, or Hanson) have been interested all along. McEvoy: "The pushing back against overly reductionist uses of Darwin is something Popper's writings have long endorsed btw. Indeed his 'emergentist' theory of there being irreducible Worlds 1,2&3 (and even of there being irreducible levels within those 'Worlds') takes anti-reductionism further than many. But this pushing back is, in Popper's case, not intended as a pushing back against Darwinism so much as against a misunderstanding of the logical character and empirical status of Darwinism as a form of explanation." Well, Popper's claim to fame is indeed his falsificationism. But we should go one step earlier and reconsider how Popper's target of attack, inductionism, had explained (or not) the logical character of the 'Darwinian' explanation. We may, if we are historically concerned or interested, considered where Darwin got his ideas of scientific explanation from, in the very philosophical Spencer or the more mathematical or axiomatic Malthus. And we should of course consider, while we are at, the relevance of 'synthetic a priori'. How analytic is the thesis of the 'survival of the fittest', say? Once we have assessed how "Inductionism" or positivism explains or fails to justify the valid logical character of the Darwinian explanation can we consider whether Popper's thesis -- that Darwinism is not falsifiable, never mind verifiable. And only THEN can we go further to consider 'sociological' aspects: the nature of the evidence, as per the work of Hanson, the 'paradigm' that Darwinism supports, alla Kuhn, and the 'research paradigm, alla Lakatos (degenerating or not, with a belt that protects against counterexamples), and so on. McEvoy: "On Popper's view, it is to misunderstand its logical character and empirical status to argue that Darwinism indicates the truth of some form of reductionism." Reductionism is a philosophical idea. The thesis, say, that the organic reduces to the inorganic, or that life is not a principle (anti-vitalism), or that the soul does not evolve, etc., is a philosophical valid one. Philosophers like to consider these theses per se, and are free to introduce their own axioms or principles that guide their systems. It is different when a _scientist_ uses these ideas. (I'm not arguing with Popper that the simplistic demarcation is between 'science' and a misconceived 'metaphysics', though). E.g. Grice spends HOURS considering the topic of 'reductionism' (psychophysical, only) in his "Method in philosophical psychology": the devil of scientism lies at the heart of it, he notes. There are ontological problems involved, too, such as the individuation of entities over which theoretical/observational predicates range (the Ramsey thesis, Ramsified naming, Ramsified description), and so on. McEvoy: "As a thought on which to leave this for now: if we have a jelly that has come from a mould, we can explain the exact shape and size of the jelly by the 'selection pressure' exerted on the liquid put into the mould. We might say, in explanatory terms, we can 'reduce' the shape and size of the jelly to the shape and size of the mould. But 'natural selection' is not an explanation of the characteristics of organisms in quite this way - the 'moulding' effect of 'natural selection' over time is not akin to an imprint of positive characteristics (as per the shape and size of the jelly) but the elimination of negative [or maladapted] characteristics. This is a profoundly different kind explanation to a reductionist one - and this is even before we bring 'emergentist' arguments, or even the point that the motor of relative adaptability is the random mutation which itself is not explained in any 'moulded' sense." Indeed. Perhaps it's FUNCTIONALISM that can be brought in too. NOT in the sense we were discussing earlier, about Turing being a 'functionalist'. But the idea of what people have called teleo-functionalism. The idea that the lung is to breathe (J. R. Searle has written on this in his 'teleo-functional' explanation of the 'mind'), say. But Darwinism requires TELEOLOGICAL explanations that are (or should be) incompatible with causal explanations of the physical type and the reductionist (alla Patricia Churchland is right in shedding doubts on this). At what level does it make sense to speak of this feature in the wold having this _function_? While Grice does not use 'evolutionary' a lot, he came, as a metaphysician, to favour 'final' arguments, or 'final causes', alla medieval theology, even. There's a lot of Finalism in Darwinism, but as McEvoy notes, the issues are very complex when we bring in emergentism for good measure. The keyword should be: PHILOSOPHICAL DARWINISM. For: Reductionism cannot be easily reduced. And so on. Cheers, Speranza --- From: Phil Enns _phil.enns@xxxxxxxxxx (mailto:phil.enns@xxxxxxxxx) >Robert Paul linked to a book review by Jerry Fodor: _http://www.lrb.co.uk/v20/n02/jerry-fodor/the-trouble-with-psychological-darwinism_ (http://www.lrb.co.uk/v20/n02/jerry-fodor/the-trouble-with-psychological-darwinism) Thank you for the link. A very interesting pushback against the reductionism of so much of sociobiology.> ------------------------------------------------------------------ To change your Lit-Ideas settings (subscribe/unsub, vacation on/off, digest on/off), visit www.andreas.com/faq-lit-ideas.html