Presented by Metro Area Philosophers of Science
Seen from a distance, competing views of laws of nature attend to different aspects of their target concept. The Best System Analysis (‘BSA’) focuses on the role of laws in systematizing our thoughts about particular facts, while non-Humean (‘realist’) views focus on whatever it is – N-relations among universals, powers – that pushes the universe from one state to another. Nothing stops us from combining these views: with the BSA, we can restrict the laws of science to summarizing particulars, while at the same time, with our preferred realism, positing a ‘driver’ that makes those particulars as they are.
So far, there have been only a few attempts to hybridize the BSA with some form of realism, and then only with the powers view. I argue that there is a deep assumption woven into the fabric of realism from Descartes’s time on: that the laws of a science report on facts, which in turn either are or involve the realist’s chosen driver. I argue that the best-known attempt to hybridize the BSA with a power’s view – Heather Demarest’s potency-BSA – still makes this Cartesian assumption, and faces significant objections as a result. The lesson is that anyone attempting to create hybrids should abandon that assumption entirely. After formulating what I take to be a more defensible powers-BSA hybrid, I go on to show how one might cross-breed the BSA with primitivism and with the universals view. By abandoning the Cartesian assumption, we can create hybrids that are considerably more defensible than their realist parents.
Location: Plaza View Room, 12th Floor, Lowenstein Building of Fordham Lincoln Center (113 W 60th St).
Directions: Enter at the corner of 60th and Columbus, and have a university ID ready. Please tell the security that you are attending an event hosted by the philosophy department. To get the Plaza View Room, take the escalators one floor up to find the elevators. Only some elevators go up to the 12th floor; for those that only go to the 11th floor, go to 11 and turn to the center of the main hallway to see a stairway to 12. Upon arriving at the 12th floor, take a right and walk all the way to the end through the doors. Please email Peter Tan (ptan8@fordham.edu) for any issues.
Due to technical limitations, the talk will be in-person only.
15 Feb, 4pm:
James Kreines (Claremont McKenna)
From Shapeless Abyss Towards Self-Developing Thought: Taking Hegel on Spinoza Seriously
@ The New School, Room L502, at 2 W 13th Street
Guests and visitors policies at the New School can be accessed via this website. You will have to download CLEAR and upload proof of vaccination or the results of a rapid test. Please try to arrive 15 minutes earlier so we can help you in case of complications.
Feb 24:
Georg Spoo (Freiburg)
Grounds and Limits of Immanent Critique: Kant, Hegel, Marx
@ Columbia
Mar 3:
Heikki Ikaheimo
Hegel, Humanity, and Social Critique
@ Zoom
Mar 24:
Stephen Howard (KU Leuven)
Kant’s Late Philosophy of Nature: The Opus Postumum
@ Columbia
Apr 11:
Karin de Boer
Does Kant’s Antinomy of Pure Reason Amount to an A Priori History of Rational Cosmology?
@ Columbia
Apr 15, 4pm:
Eva von Redecker
Co-sponsored by the New School Graduate Student Conference
@ The New School
Apr 21:
Giulia Battistoni
NAture, Life, Organizm: The Legacy of Romanticism and Classical German Philosophy in Jonas’ Philosophical Biology
@ The New School
In this paper, I explore the role that metaphor plays in the development of new scientific models. My goal is to illustrate metaphor’s fecundity in this regard, the way in which it extends our understanding in surprisingly diverse ways. As Mary Hesse put this point, “it is precisely in its extension that the fruitfulness of the model may lie” (1980, 114).
The particular focus of my paper is on the history of what John Haugeland called mind design: the use of mechanical models to reverse-engineer how minds work (1997, 1). My history focuses on two such models: the clockwork model and the computer model. In each case, I show how a metaphorical understanding of the model led to conceptual innovation in two distinct ways. First, it provided an interpretive frame that guided new research by offering an abstract, hypothesized structure to be later filled in by empirical research (Camp 2020). Second, it provided a concrete exemplar to contrast with human minds (Daston 1994). For instance, while on the one hand Descartes invoked the clockwork model to explain how color vision works (Adams 2015), he also invoked it as a vivid illustration of how human reasoning does not work (Riskin 2016).
It is this second source of conceptual innovation that is the real core of the paper; it reveals what I call the dialectic of mind design. This dialectic is especially evident in our tendency to redefine what it is to be human in response to new technological developments. For instance, it is evident when we take something that was previously assumed to be paradigmatic of mental acuity, such as the ability to play chess, and redefine it as something merely mechanical (Ensmenger 2012). But it is equally well evident when we take something that was previously taken to be mechanical—such as color vision—and redefine it as paradigmatically mental (Chalmers 1997; cf. Adams and Browning 2020). The concept of mindedness is, in this sense, a constantly moving goalpost that is perennially being redefined in response to new technological developments.
This talk reads contemporary debates about structural racism and US history from the perspective of philosophical questions about identity and difference. While many people have argued that America needs to come to terms with or “work through” the racism in its history that has shaped and continues to shape its present structures, it remains difficult to explain what connects this past and the present. Are we talking about one racism with many different past and present forms? Or are there multiple racisms that only share some similar features? In this talk, I draw attention to how these divisions play out particularly in contemporary Black Studies and argue that the philosophy of Gilles Deleuze can offer us resources for thinking about these questions through his discussions of repetition. I argue that understanding our conversations about structural racism and history as conversations about a racism that repeats, can help us to better understand why racism seems to reappear, how to think its disparate forms together, and what presuppositions operate in many attempts to “work through” the past.
Bio: Eyo Ewara is Assistant Professor of Philosophy at Loyola University Chicago. His teaching and research explores the relationships between 20th Century Continental Philosophy, Critical Philosophy of Race, and Queer Theory. His work has appeared in Theory and Event, Puncta, Philosophy Today, Critical Philosophy of Race, Political Theology, and other venues. His current research project is particularly interested in engaging work in Continental Philosophy, Queer Theory, and Black Studies to address questions of identity and difference amongst concepts of race, forms of racism, and forms of anti-racism. How can we better account for the relations between at times radically disparate concepts, structures, and practices such that they can all specifically and recognizably be called racial? What might our account of these relations say about our ability to address racism’s harms?
Presented by the NY German Idealism Workshop.