The idea that science aspires to and routinely achieves truths about the world has been challenged in recent writings. Rather than beginning with a theory of scientific development, or of scientific explanation, we begin with a consideration of truth claims in ordinary discourse, particularly with Davidson's truth-functional semantics. Next we consider the way in which some framework features of ordinary language discourse are extended to and modified in scientific discourse. Two areas are treated in more detail: quantum theory, and the peculiar problem of semantic entailment it involves; and quantum field theory. These supply a basis for criticizing some historicist and logicist treatments of the truth of scientific claims.

Many realists have maintained that the success of scientific theories can be explained only if they may be regarded as approximately true. Laurens Laudan has in turn contended that a necessary condition for a theory's being approximately true is that its central terms refer, and since many successful theories of the past have employed central terms which we now understand to be non-referential, realism cannot explain their success. The present paper argues that a realist can adopt a view of reference according to which a theory might plausibly be said to be approximately true even though its central terms do not refer, or alternatively, he may construe reference in such a way as to assign reference to a range of successful older theories which includes Laudan's purported counterexamples.

The conventionalist epistemology of cultural anthropology can be seen to be embedded in the methods of ‘cognitive anthropology’, the study of folk conceptual systems. These methods result in indiscriminately depicting all folk systems as conventional, whether or not the systems are intended by the native to represent objective features of the world. Hypothetical and actual ethnographic situations are discussed. It is concluded that the anthropologist's projection of his/her own epistemology onto a native system is ethnocentric. This epistemological prejudice may be peculiar to the cognitive sciences.

Essentialism—understood as the doctrine that there are natural kinds—can be sustained with respect to the most fundamental physical entities of the world, as I elsewhere argue. In this paper I take up the question of the existence of natural kinds among complex structures built out of these elementary ones. I consider a number of objections to essentialism, in particular Locke's puzzle about the existence of borderline cases. A number of recent attempts to justify biological taxonomy are critically examined. I conclude that theory partially justifies such taxonomies but supports only a weaker form of essentialism.

In “The Epistemology of Geometry” Glymour proposed a necessary structural condition for the synonymy of two space-time theories. David Zaret has recently challenged this proposal, by arguing that Newtonian gravitational theory with a flat, non-dynamic connection (FNGT) is intuitively synonymous with versions of the theory using a curved dynamical connection (CNGT), even though these two theories fail to satisfy Glymour's proposed necessary condition for synonymy.

Zaret allowed that if FNGT and CNGT were not equally well (bootstrap) tested by the relevant phenomena, the two theories would in fact not be synonymous. He argued, however, that when electrodynamic phenomena are considered, the two theories are equally well tested.

We show that it is not FNGT and CNGT which are equally well tested when the electrodynamic phenomena are considered, but only suitable extensions of FNGT and CNGT. Thus, there is good reason to consider FNGT and CNGT to be non-synonymous. We further show that the two extensions of FNGT and CNGT which are equally well tested when electrodynamic phenomena are considered (and which could be considered intuitively synonymous) not only satisfy Glymour's original proposed necessary condition for the synonymy of spacetime theories, they satisfy a plausible stronger condition as well.

In this paper, I critically examine Harré and Madden's attempt, largely as it occurs in their Causal Powers, to secure for causes and laws of nature a kind of necessity which although consistent with commonsensical empiricism and anti-idealistic philosophy of science nevertheless runs counter to the humean-positivistic tradition, which denies the existence of any distinctively “natural” or causal necessity. In the course of the paper, I reveal the multifarious nature of their account and show that each part of that account, commonsensical or ontological, is inadequate. I indicate as well how the multifarious nature of the account allows and even encourages an evasive shifting about in the face of adversity, which shifting no doubt contributes to whatever illusion of adequacy is present in their treatment.

It is shown by means of a simple example that a good explanation of an event is not necessarily corroborated by the occurrence of that event. It is also shown that this contention follows symbolically if an explanation having higher “explicativity” than another is regarded as better.

Many have claimed that split-brain patients are actually two persons. I maintain that both the traditional separation argument and the more recent sophistication argument for the two persons interpretation are inadequate on conceptual grounds. An autonomy argument is inadequate on empirical grounds. Overall, theoretical and practical consequences weigh heavily in favor of adopting a one person interpretation.

The arguments presented by Gibbins (1981) in his Note are based on a sharp distinction between the product Δx·Δp, which refers to the ranges of position and momentum of an individual system, and the uncertainty principle ΔX·ΔP ≥ ħ/2, which expresses a statistical relation for an ensemble of systems. A critical role in Gibbins’ reasoning is played by the theorem T which states that the restriction of the dynamical variable of position x of an individual system to a finite range Δx excludes the possibility of restricting the canonically conjugate dynamical variable of momentum p to a finite range Δp.

Standard accounts of the micro-reduction of phenomenological to kinetic thermostatics, based on the postulate relating empirical absolute temperature to mean kinetic energy (ū = (3/2)kT), face two problems. The standard postulate also allows ‘reduction’ in the other direction and it can be criticized from the point of view that reduction postulates need to be ontological identities.

This paper presents a detailed account of the reduction, based on the postulate that thermal equilibrium is ontologically identical to having equal mean kinetic energy. In particular, it is shown that this postulate enables reduction only in the appropriate direction, but leaves room for ‘evidence transport’ in the other. Moreover, it makes possible the derivation (explanation) of the standard postulate, using the existential kinetic hypothesis and phenomenological laws with which it turns out to be laden.

Some recent physiological data indicate that the “subjective timing” of experiences can be “automatically referred backwards in time” to represent a sequence of events even though the earlier portions of associated neurophysiological activity are themselves insufficient to elicit the experience of any sensation. The challenge, then, is to explain how subjects can experience what they do in the reported ways when, if one looked just at certain neurophysiological activity, it would seem that perhaps subjects should report their sensations differently. The phenomenon has seemed sufficiently remarkable to the neurobiologist John Eccles to count as evidence for mind-body dualism (Eccles 1977). This dualistic interpretation has resulted in a spirited attack by P. S. Churchland on both the physiological research and the dualistic interpretation (Churchland 1981a). Her attack resulted in an equally spirited defense of the research by the primary investigator, B. Libet, where he reaffirmed his more guarded interpretation that “the temporal discrepancy creates relative difficulties for identity theory, but that these are not insurmountable” (Libet 1981, p. 196). In turn, Churchland has defended her criticism of Libet's research so that, for her, Libet's hypothesis remains “infirm and unconfirmed” (Churchland 1981b, p. 496).

In a book and a series of articles (1977a, 1977b, 1977c, 1978) Harold I. Brown has presented “the new theory of science”, which he characterizes as a “modest historicism”. I propose to examine Brown's contribution to the current debate on scientific method, and to show the inadequacy of his proposals. In particular, I want to concentrate on a fundamental concern of Brown's, namely, rationality.

In a recent article (1980) G. H. Merrill has defended realism against an argument devised by Hilary Putnam. My first aim is to show that Merrill's defence is inadequate. I shall also argue that the proper conclusion of Putnam's argument is somewhat different from the conclusion Putnam himself offers.

There is often substantial disparity between philosophical ideals and scientific practice. Philosophical reductionism is motivated by a drive for ontological austerity. The vehicle is conceptual parsimony: the fewer our conceptual primitives, the less are our ontological commitments. A general moral to be drawn from my “Functionalism and Reductionism” (1979) is that scientific reduction does not, and should not be expected to, facilitate conceptual economy; yet reduction it still is, and in the classical mold. Those who press for the irreducibility of a functional psychology have been seduced by an inadequate account of scientific reduction. Patricia Kitcher (1980) is unhappy with my argument because it fails to live up to her philosophical ideals. “The claim that psychology is irreducible to neurophysiology,” she suggests, “rests to a large extent on the fact that, even in principle, neurophysiology is not capable of carrying out the explanatory work of a functional psychology” (1980, p. 140).

In the insightful and searching paper of Mills and Beatty (1979) the following definition of ‘fitness’, as the term figures in the theory of natural selection, is offered:

The [individual] fitness of an organism x in environment E equals n =dfn is the expected number of descendants which x will leave in E.