Peirce and Dewey were generally more concerned with the process of scientific activity than purely mathematical work. However, their accounts of knowledge production afford some insights into the epistemology of mathematical postulates, especially definition and axioms. Their rejection of rationalist metaphysics and their emphasis on continuity in inquiry provides the pretext for the pragmatic a priori – hypothetical and operational assumptions whose justification relies on their fruitfulness in the long run. This paper focuses on the application of this idea to (...) the epistemology of definitions and an account of progress in mathematics, although it has broader implications for the study of conceptual change and the function and basis of presuppositions in the sciences. (shrink)

This paper offers a pragmatist interpretation of Ian Hacking’s version of entity realism, and shows that such an interpretation enables the view to withstand a number of objections. Specifically, the paper shows Hacking’s rejection of a representationalist epistemology, which realist critics unjustifiably attribute to him, and shows his endorsement of a Deweyan pragmatist epistemology instead. If the interpretation is correct, the objections (a) that entity manipulation is theory-laden, (b) that the concept of home truths cannot do the work Hacking envisioned, (...) (c) that entity realism is a form of inference to the best explanation (IBE), (d) that some real entities aren’t manipulable, and (e) that some non-real entities are manipulable, lose much of their force. Objections (a), (b), and (c) rest on a metaepistemological misunderstanding, while objections (d) and (e) are addressed with (pragmatist) clarifications. This paper also offers a novel pragmatist argument for entity realism: the argument from technology. The argument from technology maintains that the reality of the entities that constitute our technologies is a precondition for those technologies’ meaningful use. In this case, entity realism remains a more viable perspective on science than is commonly acknowledged. (shrink)

Brandom, in his recent Spirit of Trust, develops a novel reading of Hegel’s Phenomenology of Spirit as a theory of objective idealism. In this paper, I aim to defend this interesting blend of concept realism and idealism against some potential objections by revising Brandom’s account of conceptuality based on Hegel’s logical concept of life as constitutive of objective determinations. In the first section, I briefly reconstruct the main tenets of Brandom’s objective idealism and recount its achievements. In the second section, (...) I point out some major potential issues. First, Brandom’s commitment to a semantic holism in the context of scientific laws is likely to have reductionist or scientifically untenable implications. Second, Brandom seems to ignore Hegel’s own definition of objective idealism based on the concept of life – the culmination of his theory of conceptuality in his logic. I claim that Hegel not only has a strong emergentist commitment to the concept of life, but also argues that life is the ground of logical determinations. The last section suggests that a revision of Brandom’s framework based on a constitutive category of life can solve the problems outlined in section two. (shrink)

In this paper we claim that pragmatist philosophical practice is incompatible with scientistic philosophy. The kind of pragmatism used for making this case follows the spirit and method of philosophical pragmatists such as William James, John Dewey, Richard Rorty, and a related pragmatic tradition, Confucian Philosophy. Pragmatism starts from immediate experience, and refuses to cleave off the reality and salience of what is found in such experience in the process of thinking. Pragmatism also concerns itself with social problems, broadly conceived. (...) In contrast to this focus on immediate experience, the influence of science in much philosophizing involves a kind of scientism through which the relevance, value, and even reality of experience is brought into question. It also concerns itself with a narrowly defined set of so-called philosophical problems. In this regard, pragmatist philosophical practice is fundamentally opposed to scientistic philosophical practice. We will start by modelling the kind of philosophical practice that stems from pragmatism, and the role of immediate experience in it. Subsequently, we will introduce two modes of philosophizing that diminish if not negate the role of experience. One is bald naturalist philosophizing, and the other is a priori scientific philosophizing. In the last section, we will show how main commitments of both of these traditions are incompatible with a pragmatist philosophy that remains committed to the original impulse of pragmatism. (shrink)