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Does science have all the answers? Can it even deal with abstract reasoning beyond the world we experience? How can we ensure that the physical world is sufficiently ordered to be intelligible to humans? How can mathematics, a product of human minds, unlock the secrets of the physical universe? Should all such questions be considered inadmissible if science cannot settle them? Metaphysics has traditionally been understood as reasoning beyond the reach of science, sometimes even claiming realities beyond its grasp. Because of this, metaphysics is often contemptuously dismissed by scientists and philosophers who wish to remain within the bounds of what can be scientifically proven. Yet scientists at the frontiers of physics unwittingly engage in metaphysics, as they are now happy to contemplate whole universes that are, in principle, beyond human reach. Roger Trigg challenges those who deny that science needs philosophical assumptions. Trigg claims that the foundations of science themselves have to lie beyond science. It takes reasoning apart from experience to discover what is not yet known and this metaphysical reasoning to imagine realities beyond what can be accessed. “In Beyond Matter, Roger Trigg advances a powerful, persuasive, fair-minded argument that the sciences require a philosophical, metaphysical foundation. This is a brilliant book for newcomers to the philosophy of science and experts alike.” —Charles Taliaferro, professor of philosophy, St. Olaf College
Metaphysics has shifted ground, moving away from necessity and possibility as the lens through which we look at things. Ted Sider shapes the agenda for the subject by exploring how this shift transforms the project of understanding the objects, properties, and quantities of the universe, and the relations between them, in terms of structures.
This volume of new essays, written by leading philosophers of science, explores a broadly methodological question: what role should metaphysics play in our philosophizing about science? The essays address this question both through ground-level investigations of particular issues in the metaphysics of science and by more general methodological investigations.
This collection brings together the latest new work within an emerging philosophical discipline: the metaphysics of science. A new definition of this line of philosophical enquiry is developed, and leading academics offer original essays on four key topics at the heart of the subject—laws, causation, natural kinds, and emergence.
Every Thing Must Go argues that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it really is, and not on philosophers' a priori intuitions, common sense, or simplifications of science. In addition to showing how recent metaphysics has drifted away from connection with all other serious scholarly inquiry as a result of not heeding this restriction, they demonstrate how to build a metaphysics compatible with current fundamental physics ('ontic structural realism'), which, when combined with their metaphysics of the special sciences ('rainforest realism'), can be used to unify physics with the other sciences without reducing these sciences to physics itself. Taking science metaphysically seriously, Ladyman and Ross argue, means that metaphysicians must abandon the picture of the world as composed of self-subsistent individual objects, and the paradigm of causation as the collision of such objects. Every Thing Must Go also assesses the role of information theory and complex systems theory in attempts to explain the relationship between the special sciences and physics, treading a middle road between the grand synthesis of thermodynamics and information, and eliminativism about information. The consequences of the author's metaphysical theory for central issues in the philosophy of science are explored, including the implications for the realism vs. empiricism debate, the role of causation in scientific explanations, the nature of causation and laws, the status of abstract and virtual objects, and the objective reality of natural kinds.
Scientific realism is the view that our best scientific theories give approximately true descriptions of both observable and unobservable aspects of a mind-independent world. Debates between realists and their critics are at the very heart of the philosophy of science. Anjan Chakravartty traces the contemporary evolution of realism by examining the most promising strategies adopted by its proponents in response to the forceful challenges of antirealist sceptics, resulting in a positive proposal for scientific realism today. He examines the core principles of the realist position, and sheds light on topics including the varieties of metaphysical commitment required, and the nature of the conflict between realism and its empiricist rivals. By illuminating the connections between realist interpretations of scientific knowledge and the metaphysical foundations supporting them, his book offers a compelling vision of how realism can provide an internally consistent and coherent account of scientific knowledge.
Both the special sciences and ordinary experience suggest that there are metaphysically emergent entities and features: macroscopic goings-on (including mountains, trees, humans, and sculptures, and their characteristic properties) which depend on, yet are distinct from and distinctively efficacious with respect to, lower-level physical configurations and features. These appearances give rise to two key questions. First, what is metaphysical emergence, more precisely? Second, is there any metaphysical emergence, in principle and moreover in fact? Metaphysical Emergence provides clear and systematic answers to these questions. Wilson argues that there are two, and only two, forms of metaphysical emergence of the sort seemingly at issue in the target cases: 'Weak' emergence, whereby a dependent feature has a proper subset of the powers of the feature upon which it depends, and 'Strong' emergence, whereby a dependent feature has a power not had by the feature upon which it depends. Weak emergence unifies and illuminates seemingly diverse accounts of non-reductive physicalism; Strong emergence does the same as regards seemingly diverse anti-physicalist views positing fundamental novelty at higher levels of compositional complexity. After defending the in-principle viability of each form of emergence, Wilson considers whether complex systems, ordinary objects, consciousness, and free will are actually metaphysically emergent. She argues that Weak emergence is quite common, and that there is Strong emergence in the important case of free will.
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