Over the past three decades, the philosophy of biology has emerged from the shadow of the philosophy of physics to become a respectable and thriving philosophical subdiscipline. The authors take a fresh look at the life sciences and the philosophy of biology from a strictly realist and emergentist-naturalist perspective. They outline a unified and science-oriented philosophical framework that enables the clarification of many foundational and philosophical issues in biology. This book will be of interest both to life scientists and philosophers.
Over the past three decades, the philosophy of biology has emerged from the shadow of the philosophy of physics to become a respectable and thriving philosophical subdiscipline. In their book, the authors take a fresh look at the life sciences and their philosophy from a strictly realist and emergentist-naturalist perspective. They outline a unified and science-oriented philosophical framework that enables them to clarify many foundational and philosophical issues in biology. Thus, this book should be of interest to both life scientists and philosophers and is suitable as a textbook for courses at the advanced levels as well as for independent study.
This book is an introduction to biophilosophy, written primarily for the student of biology, the practicing biologist, and the educated layperson. It does not presuppose technical knowledge in biology or philosophy. However, it requires a willingness to examine the most basic foundations of biology which are so often taken for granted. Furthermore, it points to the bottomlessness of these foundations, the mystery of life, the Unnamable .,. I have tried to further the awareness that biological statements are based on philosophical assumptions which are present in our minds even before we enter the laboratory. These assumptions, which often harbor strong commitments, are exposed throughout the book. I have tried to show how they influence concrete biolog ical research as well as our personal existence and society. Thus, emphasis is placed on the connection between biophilosophy and biological research on the one hand, and biophilosophy and the human condition on the other.
It has been said that new discoveries and developments in the human, social, and natural sciences hang “in the air” (Bowler, 1983; 2008) prior to their consummation. While neo-Darwinist biology has been powerfully served by its mechanistic metaphysic and a reductionist methodology in which living organisms are considered machines, many of the chapters in this volume place this paradigm into question. Pairing scientists and philosophers together, this volume explores what might be termed “the New Frontiers” of biology, namely contemporary areas of research that appear to call an updating, a supplementation, or a relaxation of some of the main tenets of the Modern Synthesis. Such areas of investigation include: Emergence Theory, Systems Biology, Biosemiotics, Homeostasis, Symbiogenesis, Niche Construction, the Theory of Organic Selection (also known as “the Baldwin Effect”), Self-Organization and Teleodynamics, as well as Epigenetics. Most of the chapters in this book offer critical reflections on the neo-Darwinist outlook and work to promote a novel synthesis that is open to a greater degree of inclusivity as well as to a more holistic orientation in the biological sciences.
The Oxford Handbook of Philosophy and Neuroscience is a state-of-the-art collection of interdisciplinary research spanning philosophy (of science, mind, and ethics) and current neuroscience. Containing chapters written by some of the most prominent philosophers working in this area, and in some cases co-authored with neuroscientists, this volume reflects both the breadth and depth of current work in this exciting field. Topics include the nature of explanation in neuroscience; whether and how current neuroscience is reductionistic; consequences of current research on the neurobiology of learning and memory, perception and sensation, neurocomputational modeling, and neuroanatomy; the burgeoning field of neuroethics and the neurobiology of motivation that increasingly informs it; implications from neurology and clinical neuropsychology, especially in light of some bizarre symptoms involving misrepresentations of self; the extent and consequences of multiple realization in actual neuroscience; the new field of neuroeudamonia; and the neurophilosophy of subjectivity. This volume will interest philosophers working in numerous fields who wish to see how current neuroscience is being brought to bear directly on philosophical issues. It will also be of interest to neuroscientists who wish to learn how the research programs of some of their colleagues are being enriched by interaction with philosophers, and finally to those working in any interdisciplinary field who wish to see how two seemingly disparate disciplines--one traditional and humanistic, the other new and scientific--are being brought together to both disciplines' mutual benefit.
The relation between life and death is a subject of perennial relevance for all human beings--and indeed, the whole world and the entire universe, in as much as, according to the saying of ancient Greek philosophy, all things that come into being pass away. Yet it is also a topic of increasing complexity, for life and death now appear to be more intertwined than previously or commonly thought. Moreover, the relation between life and death is also one of increasing urgency, as through the twin phenomena of an increase in longevity unprecedented in human history and the rendering of death, dying, and the dead person all but invisible, people living in the industrialized and post-industrialized Western world of today have lost touch with the reality of death. This radically new situation, and predicament, has implications--medical, ethical, economic, philosophical, and, not least, theological--that have barely begun to be addressed. This volume gathers together essays by a distinguished and diverse group of scientists, theologians, philosophers, and health practitioners, originally presented in a symposium sponsored by the John Templeton Foundation.
From biology to culture to the new new economy, the buzzword on everyone's lips is "meme." How do animals learn things? How does human culture evolve? How does viral marketing work? The answer to these disparate questions and even to what is the nature of thought itself is, simply, the meme. For decades researchers have been convinced that memes were The Next Big Thing for the understanding of society and ourselves. But no one has so far been able to define what they are. Until now. Here, for the first time, Robert Aunger outlines what a meme physically is, how memes originated, how they developed, and how they have made our brains into their survival systems. They are thoughts. They are parasites. They are in control. A meme is a distinct pattern of electrical charges in a node in our brains that reproduces a thousand times faster than a bacterium. Memes have found ways to leap from one brain to another. A number of them are being replicated in your brain as you read this paragraph. In 1976 the biologist Richard Dawkins suggested that all animals -- including humans -- are puppets and that genes hold the strings. That is, we are robots serving as life support for the genes that control us. And all they want to do is replicate themselves. But then, we do lots of things that don't seem to help genes replicate. We decide not to have children, we waste our time doing dangerous things like mountain climbing, or boring things like reading, or stupid things like smoking that don't seem to help genes get copied into the next generation. We do all sorts of cultural things for reasons that don't seem to have anything to do with genes. Fashions in sports, books, clothes, ideas, politics, lifestyles come and go and give our lives meaning, so how can we be gene robots? Dawkins recognized that something else was going on. We communicate with one another and we get ideas, and these ideas seem to have a life of their own. Maybe there was something called memes that were like thought genes. Maybe our bodies were gene robots and our minds were meme robots. That would mean that what we think is not the result of our own creativity, but rather the result of the evolutionary flow of memes as they wash through us. What is the biological reality of an idea with a life of its own? What is a thought gene? It's a meme. And no one before Robert Aunger has established what it physically must be. This elegant, paradigm-shifting analysis identifies how memes replicate in our brains, how they evolved, and how they use artifacts like books and photographs and advertisements to get from one brain to another. Destined to inflame arguments about free will, open doors to new ways of sharing our thoughts, and provide a revolutionary explanation of consciousness, The Electric Meme will change the way each of us thinks about our minds, our cultures, and our daily choices.
The relation between life and death is a subject of perennial relevance for all human beings, and indeed, the whole world and the entire universe, in as much as, according to the saying of ancient Greek philosophy, all things that come into being pass away. Yet it is also a topic of increasing complexity, for life and death now appear to be more intertwined than previously or commonly thought. Moreover, the relation between life and death is also one of increasing urgency, as through the twin phenomena of an increase in longevity unprecedented in human history and the rendering of death, dying, and the dead person all but invisible, people living in the industrialized and post-industrialized Western world of today have lost touch with the reality of death. This radically new situation, and predicament, has implications - medical, ethical, economic, philosophical, and, not least, theological - that have barely begun to be addressed. This volume gathers together essays by a distinguished and diverse group of scientists, theologians, philosophers, and health practitioners, originally presented in a symposium sponsored by the John Templeton Foundation.
Classification is the essential first step in science. The study of science, as well as the practice of science, will thus benefit from a detailed classification of different types of science. In this book, science - defined broadly to include the social sciences and humanities - is first unpacked into its constituent elements: the phenomena studied, the data used, the theories employed, the methods applied, and the practices of scientists. These five elements are then classified in turn. Notably, the classifications of both theory types and methods allow the key strengths and weaknesses of different theories and methods to be readily discerned and compared. Connections across classifications are explored: should certain theories or phenomena be investigated only with certain methods? What is the proper function and form of scientific paradigms? Are certain common errors and biases in scientific practice associated with particular phenomena, data, theories, or methods? The classifications point to several ways of improving both specialized and interdisciplinary research and teaching, and especially of enhancing communication across communities of scholars. The classifications also support a superior system of document classification that would allow searches by theory and method used as well as causal links investigated.
