Eliminativism and Evolutionary Debunking

Eliminativists sometimes invoke evolutionary debunking arguments against ordinary object beliefs, either to help them establish object skepticism or to soften the appeal of commonsense ontology. I argue that object debunkers face a self-defeat problem: their conclusion undermines the scientific support for one of their premises, because evolutionary biology depends on our object beliefs. Using work on reductionism and multiple realizability from the philosophy of science, I argue that it will not suffice for an eliminativist debunker to simply appeal to some object-free surrogate theory of evolution that results from converting any scientific proposition about some object K into a proposition about simples arranged K-wise. In the process, I examine some hazards peculiar to eliminative reductions of scientific theories, and propose a trilemma for eliminativists who attempt to recoup generality for ontologically sparse reducing theories by appealing to pluralities of simples arranged K-wise. The paper is intended to define and develop the object debunker’s self-defeat problem for further study, and to clarify some of the ways sparse and abundant ontologies interact with scientific theory.

Two versions of the evolutionary debunking arguments and their challenges to moral realism

This paper assesses some challenges posed by evolutionary debunking arguments in Joyce’s function and Street’s contingency versions to moral realism, understood as the metaethical theory according to which there are moral facts that are absolute, universal and context-independent. Some argue that Copp’s society centred realism is untenable given that it cannot support counterfactuals. Shafer-Landau and Huemer’s arguments are also subject to debunking because they cannot persuasively show that human morality is unaffected by evolutionary forces. In Huemer’s view, moral progress is proof of moral facts. It requires moral realism due to progress being context-dependent. From an evolutionary point of view, there are no previous standards and ideals concerning the direction of progress. Finally, a possible answer to the function version of the evolutionary debunking arguments is the possibility that the nature of human language (including moral language) is such that, in essence, it cannot be convincingly divided in language about facts and language about value.

Theism & Evolutionary Debunking Arguments Against Moral Realism

Evolutionary debunking arguments against morality come in a variety of forms that differ both in how they take evolution to be problematic for morality and in their specific target of morality i.e. objectivity, realism, justification for moral beliefs, etc. For the purpose of this paper, I will first articulate several recent debunking approaches and highlight what they take to be problematic features of evolutionary history for morality. In doing so I will be forced to abstract from some of the specific arguments offered, although I will provide replies to particular aspects of the arguments offered by Michael Ruse, Sharon Street and Richard Joyce. Then, I will show that theists have independent reasons for rejecting certain, core assumptions of these debunking approaches, thus deflating the major thrust of debunking worries for morality. While there may be good responses available to the non-theist realist with respect to several of the worries raised below, this paper will simply show why the theist need not be troubled by contemporary debunking approaches against morality.

Epistemological Advantages

This chapter argues that accepting modal normativism brings significant epistemological advantages. Those who aim to account for modal knowledge face the integration challenge of reconciling an account of what is involved in knowing modal truths with a plausible story about how we can come to know them, and the reliability challenge of explaining how we could have evolved to have a reliable faculty for coming to know modal truths. Recent empiricist accounts of modal knowledge cannot solve these problems regarding specifically metaphysical modal truths—leaving us with the threat of skepticism about large portions of metaphysics. However, by giving a different functional story, the modal normativist can develop a plausible response to the remaining versions of both of these classic problems for modal epistemology. Modal normativists can also respond to further worries parallel to those raised by Sharon Street’s evolutionary debunking arguments in meta-ethics.

Did natural selection select for true religious beliefs?

Although it is commonly accepted that Darwinian evolution could select for true common-sense beliefs, it is altogether less certain that the same can be said for other classes of beliefs, such as moral or religious beliefs. This issue takes centre stage in debates concerning evolutionary debunking arguments against religious beliefs, where the rationality of beliefs is often dependent upon their production by an evolved faculty that is sensitive to truth. In this article, we consider whether evolution selected for true religious beliefs. We begin by highlighting the relevance of this question for broader philosophy of religion, then present a dialogue of arguments and counter-arguments for and against the proposition that true religious beliefs generate pragmatic success and hence can be selected for by evolution.