In his paper on “Carnap, Quine, Quantification, and Ontology,” Gregory Lavers holds forth — mostly quite instructively — on the connections between Carnap’s and Quine’s conceptions of ontology, and on the connections between these and their respective conceptions of explication. He misses a few critical details, though, and it seems to me that these apparently minor omissions undermine some, at least, of the points he wants to make.Continue reading
I hope I’ve made clear in my previous posts about Ladyman and Ross and their wonderful book All Things Must Go (here and here) that my critical remarks about them are to be understood as supportive and constructive. I’m trying to buttress their position and make it stronger. I’m on their side, as are certain other sympathetic critics, who have pointed out other problems with their approach, not directly related to what I’ve said in those previous posts. Of particular importance, I think, is the critique by Kyle Stanford in a 2010 symposium on the Ladyman-Ross book in Metascience. Stanford points out that the concept of “structure” central to Ladyman-Ross’s structural realism serves several distinct purposes in their book: it is what remains continuous through theoretical transitions, for instance, and is also what explains the novel predictive successes of those theories. Stanford doubts whether a single concept of “structure” can do all these jobs. Continue reading
Some afterthoughts on my previous remarks about “ontological pluralism.” I said there that
A “string of symbols” cannot “come out true in some languages but false in others, while meaning what it actually means,” because “what it actually means” is not specifiable language-independently. To suppose that a string of symbols “actually” means something independently of the language it is expressed in is just to take an external statement literally, at face value.
Of course there may be multiple explicata for a single explicandum, but this is not a case of a string of symbols coming out true in some languages but false in others; Continue reading
I’m glad to see that I’m not the only one who thinks of Howard Stein as something like “the greatest living philosophical historian of science,” though he himself would certainly find such a description distasteful (not the “living philosophical historian of science” part, but the superlative preceding it). And it’s good to see his words examined closely, whatever quarrels I may have with the conclusions reached. Howard’s papers are very dense; there is a lot in there, much more than one can possibly take in on a first reading; putting them under a microscope can only help. Continue reading