Three Roles of Empirical Information in Philosophy: Intuitions on Mathematics do Not Come for Free

This work gives a new argument for ‘Empirical Philosophy of Mathematical Practice’. It analyses different modalities on how empirical information can influence philosophical endeavours. We evoke the classical dichotomy between “armchair” philosophy and empirical/experimental philosophy, and claim that the latter should in turn be subdivided in three distinct styles: Apostate speculator, Informed analyst, and Freeway explorer. This is a shift of focus from the source of the information towards its use by philosophers. We present several examples from philosophy of mind/science and ethics on one side and a case study from philosophy of mathematics on the other. We argue that empirically informed philosophy of mathematics is different from the rest in a way that encourages a Freeway explorer approach, because intuitions about mathematical objects are often unavailable for non-mathematicians (since they are sometimes hard to grasp even for mathematicians). This consideration is supported by a case study in set theory.

Oxford Studies in Philosophy of Mind Volume 1

Oxford Studies in Philosophy of Mind is an annual publication of some of the most cutting-edge work in the philosophy of mind. The philosophy of mind has, for at least half a decade, been torn between a traditional, armchair-led approach and a naturalistic, empirically driven approach. The most prestigious general philosophy journals tend to favor the traditional approach, while journals dedicated to the philosophy of mind tend to favor the naturalistic approach. Meanwhile, the history of philosophy of mind gets no play in philosophy-of-mind-dedicated journals, and is of course published mostly in history-of-philosophy journals. Oxford Studies in Philosophy of Mind will publish work from all three sectors: armchair philosophy of mind, empirically driven philosophy of mind, and history of philosophy of mind. As far as invited contributions are concerned, Oxford Studies in Philosophy of Mind will observe a strict gender balance, with exactly half of the invitees being women and half men. It does not control, of course, the ultimate delivery of manuscripts by the invitees, nor the quantity and quality of submissions from each gender. This inaugural volume contains thirteen articles focused on three themes: the value of consciousness, naturalism and physicalism, and the nature of content.

Saving the armchair by experiment: what works in economics doesn’t work in philosophy

Financial incentives, learning (feedback and repetition), group consultation, and increased experimental control are among the experimental techniques economists have successfully used to deflect the behavioral challenge posed by research conducted by such scholars as Tversky and Kahneman. These techniques save the economic armchair to the extent that they align laypeople judgments with economic theory by increasing cognitive effort and reflection in experimental subjects. It is natural to hypothesize that a similar strategy might work to address the experimental or restrictionist challenge to armchair philosophy. To test this hypothesis, a randomized controlled experiment was carried out (for incentives and learning), as well as two lab experiments (for group consultation, and for experimental control). Three types of knowledge attribution tasks were used (Gettier cases, false belief cases, and cases in which there is knowledge on the consensus/orthodox understanding). No support for the hypothesis was found. The paper describes the close similarities between the economist’s response to the behavioral challenge, and the expertise defense against the experimental challenge, and presents the experiments, results, and an array of robustness checks. The upshot is that these results make the experimental challenge all the more forceful.

Abstract Clauses and the Descriptive Limits of Originalism: Embracing Legal Realism

There seems to be an intuitive distinction between the concrete and abstract clauses of the U.S. Constitution: If concrete clauses–such as the Article II’s requirement that the U.S. President be at least thirty-five years of age–appear fairly uncontroversial as to their meaning and reference, abstract clauses–such as the Eighth Amendment’s prohibition of “cruel and unusual punishments”–show a more vague and debatable content. In the paper, I argue that the peculiar modality of legal change abstract clauses undergo thwarts a complete understanding of the U.S. Constitution in originalist terms. I take up Dworkin’s “moral reading” originalism and Bork’s “orthodox” one as two archetypal reconstructions of the framers’ intent in regard to abstract clauses. Despite substantial differences, both a Borkean and Dworkinian originalism share a commitment to a formal understanding of abstract clauses. For different reasons, however, they both fail in providing a sound account of abstract clauses’ change over time: If Dworkin’s account seems at variance with the rationale of a rigid constitution, a Borkean conception of abstract clauses, although interpretatively sound, appears at odds with reality.From the failure of the two reconstructions, I deduce several conclusions. First, that the best way to make sense of the abstract clauses’ change is to give up any formalist account thereof: Abstract clauses give rise to a plain instance of informal legal change, the reason for that possibly being that formalism is in competition with other human values–namely, the desirability of the outcomes. In that abstract clauses do not comport with formalism, an originalist account thereof is not descriptively accurate.But if abstract clauses do not abide by formal legal reasoning, the lawyer might wonder how to deal with them–especially, when faced in court. I contend that philosophy of language could hardly be of any help, despite the fact that abstract clauses recall the vagaries in reference “indexicals” bring about in analytic philosophy. Conversely, the employment of disciplines that study human behavior in different normative domains might prove decisive.If these reflections wound up agreeable, the validity of the insights of American legal realism would be reaffirmed. On the one hand, constitutional law is, to some extent, “legally indeterminate”; on the other, empirical social sciences–not armchair philosophy–are our best ally in addressing the indeterminacy.

Social Understanding and the Problem of “Other Mind”

The article discusses the main developments in the theory of social understanding. This new interdisciplinary area of research emerged at the end of the 20th century as a synthesis of a number of directions – analytical epistemology, philosophy of mind, cognitive psychology, neuroscience. Most philosophers and scientists believe that the core of social understanding is the ability to understand the mental states of other people. Studies of this ability have been called ≪theory of mind≫. This traditional problem of epistemology has now ceased to be the subject of “armchair philosophy” and turned into a field in which philosophy began to interact with the empirical cognitive sciences. Discussions about cognitive mechanisms that provide social understanding are dominated by two main approaches: theory-theory and simulation theory, as well as various options for their integration. The article also discusses an alternative interactive approach to social understanding research. Its supporters believe that people in real interactions with each other rarely use theorizing or mental simulation, but use direct social perception and various forms of embodied social practice.

Armchair Philosophy

The article presents an anti-exceptionalist view of philosophical methodology, on which it is much closer to the methodology of other disciplines than many philosophers like to think. Like mathematics, it is a science, but not a natural science. Its methods are notprimarily experimental, though it can draw on the results of natural science. Likefoundational mathematics, its methods are abductive as well as deductive. As in the natural sciences, much progress in philosophy consists in the construction of better models rather than in the discovery of new laws. We should not worry about whether philosophy is a priori or a posteriori, because the distinction is epistemologically superficial.

Philosophy or Auto-Anthropology?

Timothy Williamson is mainly right, I think. He defends armchair philosophy as a variety of armchair science, like mathematics, or computer modeling in evolutionary theory, economics, statistics, and I agree that this is precisely what philosophy is, at its best: working out the assumptions and implications of any serious body of thought, helping everyone formulate the best questions to ask, and then leaving the empirical work to the other sciences. Philosophy – at its best – is to other inquiries roughly as theoretical physics is to experimental physics. You can do it in the armchair, but you need to know a lot about the phenomena with which the inquiry deals.

Metaphilosophy: History and Perspectives

In this paper I discuss a prehistory of the recent metaphilosophical research and provide an overview of its most important areas. I review the ways of understanding of philosophy by the authors of the Early Modernity and contemporary continental philosophers and outline a trajectory of metaphilosophical discussions in analytic philosophy of 20th century. I try to show that the recent surge of metaphilosophy research in it could be explained by a search for a new identity of analytic philosophy after wide disappointment in the “linguistic turn,” as well as after criticism of Quine and his followers of various aspects of the common method of conceptual analysis, and expansion of the field of inquiry. I argue that contemporary analytic philosophy is much closer to the classical and modern tradition than to the early analytic philosophy. And the most important question for contemporary metaphilosophers seems to be a question about possible substitutes of an old-fashioned conceptual analysis. Some authors propose to get rid of armchair methods at all and follow experimental line of research. This, however, could be destructive to the philosophy as a separate discipline. That’s why it is important to pay utmost attention to those philosophers who try to save armchair philosophy. As Timothy Williamson is one of the most interesting authors working in this vein, I asses his role in the recent metaphilosophical research. I give a brief review of his book “Doing Philosophy” (2018) and draw attention to the fact that its main ideas are briefly expressed in his paper “Armchair Philosophy”, published in this issue of the journal. I claim that the importance of Timothy Williamson’s work is best explained by its role in realizing that philosophers now have to make a hard choice between dissolving philosophical methodology in methods of experimental sciences and trying to find way of justification of armchair philosophy.

Normativity, Expertise and Epistemological Paternalism in the Philosophy of Science

For almost 50 years the journal Metaphilosophy has been publishing research on a wide range of philosophical issues from the fundamental questions of ontology, epistemology and the philosophy of science to applied studies on ethics, technology and STS. The following review focuses on a number of key questions that have become the stumbling block for investigations in epistemology, philosophy and methodology of science and STS. The spotlight here is on the issues of reestablishment of normativity in philosophy of science, related to the PSP turn; new perspectives on the “armchair philosophy” and the ex cathedra principle; the misuse of scientific data by the philosophers of science; experimental philosophy and the “undermined” authority of philosophical expertise; and also we’ll find out how epistemic paternalism may become a virtue of research practice.