David J. Stump

Naturalized Philosophy of Science with a Plurality of Methods

Naturalism implies unity of method--an application of the methods of science to the methodology of science itself and to value theory. Epistemological naturalists have tried to find a privileged discipline to be the methodological model of philosophy of science and epistemology. However, since science itself is not unitary, the use of one science as a model amounts to a reduction and distorts the philosophy of science just as badly as traditional philosophy of science distorted science, despite the fact that the central theme of naturalized philosophy of science is that methodology should be true to science as practiced. I argue that naturalized philosophy of science must apply a plurality of methods to epistemological issues.

Defending Conventions as Functionally a Priori Knowledge

Recent defenses of a priori knowledge can be applied to the idea of conventions in science in order to indicate one important sense in which conventionalism is correct—some elements of physical theory have a unique epistemological status as a functionally a priori part of our physical theory. I will argue that the former a priori should be treated as empirical in a very abstract sense, but still conventional. Though actually coming closer to the Quinean position than recent defenses of a priori knowledge, the picture of science developed here is very different from that developed in Quinean holism in that categories of knowledge can be differentiated.

The independence of the parallel postulate and development of rigorous consistency proofs

I trace the development of arguments for the consistency of non-Euclidean geometries and for the independence of the parallel postulate, showing how the arguments become more rigorous as a formal conception of geometry is introduced. I analyse the kinds of arguments offered by Jules Hoüel in 1860–1870 for the unprovability of the parallel postulate and for the existence of non-Euclidean geometries, especially his reaction to the publication of Beltramis seminal papers, showing that Beltrami was much more concerned with the existence of non-Euclidean objects than he was with the formal consistency of non-Euclidean geometries. The final step towards rigorous consistency proofs is taken in the 1880s by Henri Poincaré. It is the formal conception of geometry, stripping the geometric primitive terms of their usual meanings, that allows the introduction of a modern fully rigorous consistency proof.

Socially Constructed Technology

The main innovation in Questioning Technology is Feenberg?s use of the results of various social constructivist accounts of science and technology to rethink the philosophy of technology. I agree with Feenberg that the social constructivist studies developed by historians and sociologists refute the essentialist account of technology that has been the mainstream position of philosophers of technology. The autonomy of technology seems to be nothing but a myth from the point of view of social construction, since social and political factors always influence decisions made in technology and science. However, there is a tension in Feenberg?s position, in that he seems to want to keep the general analytical framework that the essentialist account of technology makes available, while at the same time rejecting essentialism and, indeed, showing forcefully how it gets in the way of the positive program he develops for democratizing technology. I argue that Feenberg should clarify what kind of social constructive account of technology he will adopt, and that the general categories for understanding technology that Feenberg retains are problematic. I conclude by arguing that a thoroughgoing antiessentialist philosophy of technology can still provide a general analysis of modernity and develop normative claims including those regarding social justice, without relying on general categories.

Arthur Pap’s Functional Theory of the A Priori

Arthur Pap was not quite a Logical Empiricist. He wrote his dissertation in philosophy of science under Ernest Nagel, and he published a textbook in the philosophy of science at the end of his tragically short career, but most of his work would be classified as analytic philosophy. More important, he took some stands that went against Logical Empiricist orthodoxy and was a persistent if friendly critic of the movement. Pap diverged most strongly from Logical Empiricism in his theory of a “functional a priori” in which fundamental principles of science are hardened into definitions and act as criteria for further inquiry. Pap was strongly influenced by the pragmatists C. I. Lewis and John Dewey in developing this alternative theory of a priori knowledge. Using Poincaré’s conventionalism as a springboard, Pap attempted to substantiate these views with examples from physics, and this was his largest foray into philosophy of science topics. Pap, as well as Lewis and Dewey, developed an alternative theory of the a priori in the 1950s that never quite took hold, despite the fact that their views are very intriguing and similar to Michael Friedman’s recent work on the constitutive a priori.

The Pragmatic Theory of the A Priori

Lewis’s pragmatic theory of the a priori is given a partial defense. Though the strictly logical function may be vulnerable to Quinean objections, there is an epistemological function of the a priori that is not. Lewis’s use of Einstein on simultaneity has problems, but correcting for those errors does not affect the basic idea. Lewis’s theory of the pragmatic a priori is then contrasted with the similar ideas in Arthur Pap, who Lewis influenced, as well as Michael Friedman and Hasok Chang.

From the Values of Scientific Philosophy to the Value Neutrality of the Philosophy of Science

Members of the Vienna Circle played a pivotal role in defining the work that came to be known as the philosophy of science, yet the Vienna Circle itself is now known to have had much broader concerns and to have been more rooted in philosophical tradition (especially neo-Kantianism) than was once thought. Like current and past philosophers of science, members of the Vienna Circle took science as the object of philosophical reflection (whether to provide a foundation for the sciences or simply to clarify scientific terminology and assumptions,) but they also endeavored to render philosophy in general compatible with contemporary science and to define and promote a scientific world view. This latter task seems to continue the work of so-called scientific philosophy, a label embraced by many philosophers in the late nineteenth and early twentieth century, such as Helmholtz, Mach, Avenarius, the neo-Kantians, Husserl, Carus, Peirce, and, of course, Russell during the period when he was applying modern logic to philosophical problems. Russell’s program influenced Carnap directly, though the idea of applying modem logic to philosophical problems became a defining feature of analytic philosophy and was applied to many areas of philosophy, not only to the philosophy of science. Scientific philosophy included the promotion of the cultural values of modernity, especially the values embodied in the scientific world conception. By exploring the various meanings ascribed to scientific philosophy in the late nineteenth and early twentieth centuries, I will investigate whether the promotion of scientific philosophy and of the values associated with a scientific world conception is merely part of a transitory social context within which Logical Positivism developed or if it is an enduring part of the philosophy of science. Moreover, the residue of values remaining in the philosophy of science can be brought to light by studying its history.