Search

A theoretical framework is provided to explore teleonomy as a problem of self-causation, distinct from upward, downward and reticulate causation. Causality theories in biology are often formulated within hierarchy theories, where causation is conceptualized as running up or down the rungs of a ladder-like hierarchy or, more recently, as moving between multiple hierarchies. Research on the genealogy of cosmologies demonstrates that in addition to hierarchy theories, causality theories also depend upon ideas of time. This paper explores the roots and impact of both time and hierarchy thinking on causal reasoning in the evolutionary sciences. Within evolutionary biology, the Neodarwinian synthesis adheres to a linear notion of time associated with linear hierarchies that portray upward causation. Eco-evo-devo schools recognize the importance of downward causation and consequently receive resistance from the standard view because downward causation is sometimes understood as backward causation, considered impossible by adherents of a linear time model. In contrast, downward causation works with a spatial or presential time notion. Hybridization, lateral gene transfer, infective heredity, symbiosis and symbiogenesis require recognition of reticulate causation occurring in both space and time, or spacetime, between distinct and interacting ontological hierarchies. Teleonomy is distinct from these types of causation because it invokes the problem of self-causation. By asking how the focal level in a hierarchy can persist through time, self-causation raises philosophical concerns on the nature of duration, identity and individuality. [ABSTRACT FROM AUTHOR]

The distinction of „understanding" and „explaining", formulated by Karl Jaspers in his „General Psychopathology", has had a lasting effect on psychiatry. As a result, phenomenological, hermeneutic, or psychodynamic approaches have often been accorded only descriptive or epiphenomenal status, while the actual causes of mental illness have been sought in neurobiologically or genetically based explanations. In contrast, this paper defends the explanatory role of understanding and phenomenological approaches. To this end, two levels of explanation are distinguished and shown to be equally justified in principle, namely, motivational explanation at the macro-level and physical explanation at the micro-level. The actual causal role of motivational, i.e., understandable connections is then demonstrated by means of a conception of circular causality, which includes downward causality. Finally, the explanatory role of phenomenological analyses is also shown in psychotic disorders that refuse motivational understanding, using the example of schizophrenic delusion. [ABSTRACT FROM AUTHOR]

Stuart Kauffman has, in recent writings, developed a thought-provoking and influential argument for strong emergence. The outcome is his Theory of the Adjacent Possible (TAP). According to TAP, the biosphere constitutes a non-physical domain qualitatively distinct from the physical domain. The biosphere exhibits strongly emergent properties such as agency, meaning, value and creativity that cannot, in principle, be reduced to the physical. In this paper, I argue that TAP includes various (explicit or implicit) metaphysical commitments: commitments to (1) scientific realism, (2) downward causation and teleology, and (3) modal realism. If TAP is to hang together as the kind of robust philosophical thesis it evidently aspires to be, it needs an account – an account that is currently absent – of its metaphysical commitments. It is, however, unclear how such an account can be developed since various dilemmas present themselves when one explores how subscribers to TAP might do so. [ABSTRACT FROM AUTHOR]

Enactivism advances an understanding of cognition rooted in the dynamic interaction between an embodied agent and their environment, whilst new mechanism suggests that cognition is explained by uncovering the organised components underlying cognitive capacities. On the face of it, the mechanistic model's emphasis on localisable and decomposable mechanisms, often neural in nature, runs contrary to the enactivist ethos. Despite appearances, this paper argues that mechanistic explanations of cognition, being neither narrow nor reductive, and compatible with plausible iterations of ideas like emergence and downward causation, are congruent with enactivism. Attention to enactivist ideas, moreover, may serve as a heuristic for mechanistic investigations of cognition. Nevertheless, I show how enactivism and approaches that prioritise mechanistic modelling may diverge in starting assumptions about the nature of cognitive phenomena, such as where the constitutive boundaries of cognition lie. [ABSTRACT FROM AUTHOR]

One of the most plausible and widely discussed examples of strong emergence is molecular structure. The only detailed account of it, which has been very influential, is due to Robin Hendry and is formulated in terms of downward causation. This paper explains Hendry’s account of the strong emergence of molecular structure and argues that it is coherent only if one assumes a diachronic reflexive notion of downward causation. However, in the context of this notion of downward causation, the strong emergence of molecular structure faces three challenges that have not been met and which have so far remained unnoticed. First, the putative empirical evidence presented for the strong emergence of molecular structure equally undermines supervenience, which is one of the main tenets of strong emergence. Secondly, it is ambiguous how the assumption of determinate nuclear positions is invoked for the support of strong emergence, as the role of this assumption in Hendry’s argument can be interpreted in more than one way. Lastly, there are understandings of causation which render the postulation of a downward causal relation between a molecule’s structure and its quantum mechanical entities, untenable. [ABSTRACT FROM AUTHOR]

Applied Evolutionary Epistemology is a scientific-philosophical theory that defines evolution as the set of phenomena whereby units evolve at levels of ontological hierarchies by mechanisms and processes. This theory also provides a methodology to study evolution, namely, studying evolution involves identifying the units that evolve, the levels at which they evolve, and the mechanisms and processes whereby they evolve. Identifying units and levels of evolution in turn requires the development of ontological hierarchy theories, and examining mechanisms and processes necessitates theorizing about causality. Together, hierarchy and causality theories explain how biorealities form and diversify with time. This paper analyzes how Applied EE redefines both hierarchy and causality theories in the light of the recent explosion of network approaches to causal reasoning associated with studies on reticulate and macroevolution. Causality theories have often been framed from within a rigid, ladder-like hierarchy theory where the rungs of the ladder represent the different levels, and the elements on the rungs represent the evolving units. Causality then is either defined reductionistically as an upward movement along the strands of a singular hierarchy, or holistically as a downward movement along that same hierarchy. Upward causation theories thereby analyze causal processes in time, i.e. over the course of natural history or phylogenetically, as Darwin and the founders of the Modern Synthesis intended. Downward causation theories analyze causal processes in space, ontogenetically or ecologically, as the current eco-evo-devo schools are evidencing. This work demonstrates how macroevolution and reticulate evolution theories add to the complexity by examining reticulate causal processes in space–time, and the interactional hierarchies that such studies bring forth introduce a new form of causation that is here called reticulate causation. Reticulate causation occurs between units and levels belonging to different as well as to the same ontological hierarchies. This article concludes that beyond recognizing the existence of multiple units, levels, and mechanisms or processes of evolution, also the existence of multiple kinds of evolutionary causation as well as the existence of multiple evolutionary hierarchies needs to be acknowledged. This furthermore implies that evolution is a pluralistic process divisible into different kinds. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to address a well-known dilemma for physicalism. If mental properties are type identical to physical properties, then their causal efficacy is secure, but at the cost of ruling out mentality in creatures very different to ourselves. On the other hand, if mental properties are multiply realizable, then all kinds of creatures can instantiate them, but then they seem to be causally redundant. The causal exclusion problem depends on the widely held principle that realized properties inherit their causal powers from their realizers. While this principle holds for functional realization, it fails on a broader notion of realization that permits the realization of complex qualitative properties such as spatial and temporal patterns. Such properties are best seen as dependent powerful qualities, which have their causal roles in virtue of being the qualities they are, and do not inherit powers from their realizers. Recent studies have identified one such property—neural synchrony—as a correlate of consciousness. If synchrony is also partially constitutive of consciousness, then phenomenal properties are both multiply realizable and causally novel. I outline a version of representationalism about consciousness on which this constitution claim holds. [ABSTRACT FROM AUTHOR]

Many epistemic anomalies of the neoclassical research programme originate from its ontologically reductionist meta-axioms, which predicate how economic macro-systems are constituted from their micro-entities and how the latter behave – namely atomistic aggregativity, normative equilibration and global instrumental rationality. This paper explores the metaphysical foundations of the premise of emergence and argues that it can be a remedy to the ills of neoclassical reductions, and a foundational epistemic principle in a progressive systemic research programme in economics, which would bridge existing streams of 'heterodox' economic theory. [ABSTRACT FROM AUTHOR]

John Searle has mistakenly claimed that emergence is the central concept in the account of social ontology defended by Tony Lawson, the central figure in the project now regularly referred to as Cambridge Social Ontology. This is not the case. Rather, if any concept can be considered central for Lawson, it is organisation. In this paper, I explain how Searle could misunderstand Lawson and, in doing so, I bring out the importance of organisation for understanding how phenomena, both social and non‐social, are constituted. [ABSTRACT FROM AUTHOR]

Sixteen years after Kim's seminal paper offering a welcomed analysis of the emergence concept, I propose in this paper a needed extension of Kim's work that does more justice to the actual diversity of emergentism. Rather than defining emergence as a monolithic third way between reductive physicalism and substance pluralism, and this through a conjunction of supervenience and (functional) irreducibility, I develop a comprehensive taxonomy of the possible varieties of emergence in which each taxon-theoretical, explanatory and causal emergence-is properly identified and defined. This taxonomy has two advantages. First, it is unificatory in the sense that the taxa it contains derive from a common unity principle, which consequently constitutes the very hallmark of emergentism. Second, it can be shown that the emergence taxa it contains are able to meet the challenges that are commonly considered as being the hot topics on the emergentists' agenda, namely the positivity, the consistency and the triviality/liberality challenges. [ABSTRACT FROM AUTHOR]

Instances of many supervenient properties have physical effects. In particular, instances of mental properties have physical effects if non-reductive physicalism is true. This follows by a straightforward argument that assumes a counterfactual criterion for causation. The paper presents that argument and discusses several issues that arise from it. In particular, the paper addresses the worry that the argument shows too many supervenient property-instances to have physical effects. The argument is also compared to a similar argument that has been suggested by Lei Zhong and is shown to be superior to the latter. [ABSTRACT FROM AUTHOR]

The question of the ontological status of social wholes has been formative to the development of key positions and debates within modern social theory. Intrinsic to this is the contested meaning of the concept of emergence and the idea that the collective whole is in some way more than the sum of its parts. This claim, in its contemporary form, gives exaggerated importance to a simple truism of re-description that concerns all wholes. In this paper I argue that a better way to test the ontological status of wholes is to ask whether their causal properties can be reduced to the qualities of their parts. If reduction is possible the ontological status of emergent wholes is diminished. A close analysis of William Wimsatt's definition, conceptualisation, and characterisation of emergent phenomena provides an understanding of the relationship between wholes and their parts and suggests, also, that the properties of collective phenomena of a social kind reduce to the activities of people. Social wholes and their parts reside in the same mode (or level) of organisation. This paper concludes by employing Jaegwon Kim's method of 'functional reduction' to demonstrate how to reduce the qualities of wholes to those of their parts. [ABSTRACT FROM AUTHOR]

This paper tracks the commitments of mechanistic explanations focusing on the relation between activities at different levels. It is pointed out that the mechanistic approach is inherently committed to identifying causal connections at higher levels with causal connections at lower levels. For the mechanistic approach to succeed a mechanism as a whole must do the very same thing what its parts organised in a particular way do. The mechanistic approach must also utilise bridge principles connecting different causal terms of different theoretical vocabularies in order to make the identities of causal connections transparent. These general commitments get confronted with two claims made by certain proponents of the mechanistic approach: William Bechtel often argues that within the mechanistic framework it is possible to balance between reducing higher levels and maintaining their autonomy at the same time, whereas, in a recent paper, Craver and Bechtel argue that the mechanistic approach is able to make downward causation intelligible. The paper concludes that the mechanistic approach imbued with identity statements is no better candidate for anchoring higher levels to lower ones while maintaining their autonomy at the same time than standard reductive accounts are, and that what mechanistic explanations are able to do at best is showing that downward causation does not exist. [ABSTRACT FROM AUTHOR]

The aim of this paper is to demonstrate that the postulation of irreducible, distributed cognitive systems (or group minds as they are also known in the literature) is necessary for the successful explanatory practice of cognitive science and sociology. Towards this end, and with an eye specifically on the phenomenon of distributed cognition, the debate over reductionism versus emergence is examined from the perspective of Dynamical Systems Theory (DST). The motivation for this novel approach is threefold. Firstly, DST is particularly popular amongst cognitive scientists who work on modelling collective behaviors. Secondly, DST can deliver two distinct arguments in support of the claim that the presence of mutual interactions between group members necessitates the postulation of the corresponding group entity. Thirdly, DST can also provide a succinct understanding of the way group entities exert downward causation on their individual members. The outcome is a naturalist account of the emergent, and thereby irreducible, nature of distributed cognitive systems that avoids the reductionists' threat of epiphenomenalism, while being well in line with materialism. [ABSTRACT FROM AUTHOR]

Downward causation (DC) exercised by emergent properties of wholes upon their lower-level constituents' properties has been accused of conceptual and metaphysical incoherence. Only upward causation is usually peacefully accepted. The aim of this paper is to criticize and refuse (1) the traditional hierarchical- vertical way of conceiving both types of causation, although preserving their deepest ontological significance, as well as (2) the widespread acceptance of the traditional atomistic- combinatorial view of the entities and the relations that constitute the so-called 'emergence base'. Assuming those two perspectives with no reserves, we are condemned to confine our debate to the question of whether reified wholes can have the power to downwardly change or influence their lower-level parts, a question which seems profoundly misleading to me. I therefore propose an alternative relational ontological view, assuming a straightforward horizontal and intra- level way of representing those putative cases of cross-level causation. I finally confront two recent replies to Kim's well-known objections to DC-Craver and Bechtel (Biol Philos 22:547-563, ) and Kistler (Philos Psychol 22(5):595-609, )-, emphasizing their global positive approaches, as well as the reasons why their accounts still seem insufficient to me. I conclude arguing that both Kim's principle of the causal closure of the physical domain and its allegation of an overdetermination in cases of DC can be surpassed by the new relational ontological perspective presented here. [ABSTRACT FROM AUTHOR]

The aim of John Searle’s philosophy of society is to provide a foundation for the social sciences. Arguing that the study of social reality needs to be based on a philosophy of language, Searle claims that sociology has little to offer since no sociologist ever took language seriously. Attacking Durkheim head-on, Searle not only claims that Durkheim’s project differs from his own but also that Durkheim’s sociology has serious shortcomings. Opposing Searle, this paper argues that Durkheim’s account of social reality is still viable and that Searle’s attack backfires on his own theoretical project. [ABSTRACT FROM AUTHOR]

This investigation focuses on the nature of explanation in synergetic linguistics. After recounting the basic principles of Haken s synergetics, a physicalist stance constitutes the basis of a critique of using the stringent synergetic principle of synergetic linguistics. Jaegwon Kim has convincingly demonstrated that the strict synergetic principle impairs quantitative linguistics with downward causation. The central part of this paper demonstrates that the synergetic principle is not an appropriate principle on which to construct a valid functional explanation of quantitative linguistics. The final section analyses the concept of law in quantitative linguistics. We examine a series of laws as models and economization principles and we outline a conception of laws as various categories of conservation principles. [ABSTRACT FROM AUTHOR]

Neurophenomenology is a scientific research program aimed to combine neuroscience with phenomenology in order to study human experience. Nevertheless, despite several explicit implementations, the integration of first-person data into the experimental protocols of cognitive neuroscience still faces a number of epistemological and methodological challenges. Notably, the difficulties to simultaneously acquire phenomenological and neuroscientific data have limited its implementation into research projects. In our paper, we propose that neurofeedback paradigms, in which subjects learn to self-regulate their own neural activity, may offer a pragmatic way to integrate first-person and thirdperson descriptions. Here, information from first and third-person perspectives is braided together in the iterative causal closed loop, creating experimental situations in which they reciprocally constrain each other. In real-time, the subject is not only actively involved in the process of data acquisition, but also assisted to directly influence the neural data through conscious experience. Thus, neurofeedback may help to gain a deeper phenomenologicalphysiological understanding of downward causations whereby conscious activities have direct causal effects on neuronal patterns. We discuss possible mechanisms that could mediate such effects and indicate a number of directions for future research. [ABSTRACT FROM AUTHOR]

For advocates of critical realism emergence is a central theme. Critical realists typically ground their defence of the relative disciplinary autonomy of various sciences by arguing that emergent phenomena exist in a robust non-ontologically, non-causally reductionist sense. Despite the importance they attach to it critical realists have only recently begun to elaborate on emergence at length and systematically compare their own account with those developed by others. This paper clarifies what is distinctive about the critical realist account of emergence by comparing it with an alternative. Critical realism and interactivism are shown to independently converge on the same general process (or constraint) view of emergence and develop complementary accounts of particular emergents. [ABSTRACT FROM AUTHOR]

Computational sociology models social phenomena using the concepts of emergence and downward causation. However, the theoretical status of these concepts is ambiguous; they suppose too much ontology and are invoked by two opposed sociological interpretations of social reality: the individualistic and the holistic. This paper aims to clarify those concepts and argue in favour of their heuristic value for social simulation. It does so by proposing a link between the concept of emergence and Luhmann's theory of communication. For Luhmann, society emerges from the bottom-up as communication and he describes the process by which society limits the possible selections of individuals as downward causation. It is argued that this theory is well positioned to overcome some epistemological drawbacks in computational sociology. [ABSTRACT FROM AUTHOR]

Jens Greve has accurately summarized nonreductive individualism (NRI) and has made an important contribution to an ongoing discussion concerning individualism, reductionism, and emergentism. Greve’s primary criticism is of my account of downward causation, and he cites Kim’s critique of Fodor by analogy. I argue that my original paper already addressed Kim’s critique, by drawing on other philosophers of mind that Greve does not engage with, to make an argument for downward causation based on wild disjunction. Further, I argue that Greve does not successfully make the case that the issue of the autonomy of the mental level is distinct from the autonomy of the social level. As empirical examples of irreducible emergent group properties, I cite studies of improvisational theater dialogues, and studies of social networks. [ABSTRACT FROM PUBLISHER]

Downward causation is commonly held to create problems for ontologically emergent properties. In this paper I describe two novel examples of ontologically emergent properties and show how they avoid two main problems of downward causation, the causal exclusion problem and the causal closure problem. One example involves an object whose colour does not logically supervene on the colours of its atomic parts. The other example is inspired by quantum entanglement cases but avoids controversies regarding quantum mechanics. These examples show that the causal exclusion problem can be avoided, in one case by showing how it is possible to interact with an object without interacting with its atomic parts. I accept that emergence cannot be reconciled with causal closure, but argue that violations of causal closure do not entail violations of the base-level laws. Only the latter would conflict with empirical science. [ABSTRACT FROM AUTHOR]

The development of a defensible and fecund notion of emergence has been dogged by a number of threshold issues neatly highlighted in a recent paper by Jaegwon Kim. We argue that physicalist assumptions confuse and vitiate the whole project. In particular, his contention that emergence entails supervenience is contradicted by his own argument that the 'microstructure' of an object belongs to the whole object, not to its constituents. And his argument against the possibility of downward causation is question-begging and makes false assumptions about causal sufficiency. We argue, on the contrary, for a rejection of the deeply entrenched assumption, shared by physicalists and Cartesians alike, that what basically exists are things (entities, substances). Our best physics tells us that there are no basic particulars, only fields in process. We need an ontology which gives priority to organization, which is inherently relational. Reflection upon the fact that all biological creatures are far-from-equilibrium systems, whose very persistence depend upon their interactions with their environment, reveals incoherence in the notion of an 'emergence base'. [ABSTRACT FROM AUTHOR]

The importance of downward causation lies in showing that it shows that functional properties such as mental properties are real, although they cannot be reduced to physical properties. Kim rejects nonreductive physicalism, which includes leading functionalism, by eliminating downward causation, and thereby returns to reductionism. In this paper, I make a distinction between two aspects of function-functional meaning and functional structure and argue that functional meaning cannot be reduced to the physical level whereas functional structure can. On this basis, I further distinguish between the integer of the function, which includes the functional meaning and the functional structure, and the whole of the functional realization, and also among the strong, medial, and weak supervenience relations. So-called downward causation is indeed the relationship between the whole of the functional realization and its physical realizer, which is a whole-part relation instead of a relation between levels. As a result of understanding downward causation in this way and abandoning the principle of the causal closure of the physical world, Kim's argument becomes invalid and nonreductive functionalism, justified. [ABSTRACT FROM AUTHOR]

Within recent discussions in the Philosophy of Mind, the nature of conscious phenomenal states or qualia (also called 'raw feels' or the feel of 'what it is like to be') has been an important focus of interest. Proponents of Mind-Body Type-Identity theories have claimed that mental states can be reduced to neurophysiological states of the brain. Others have denied that such a reduction is possible; for them, there remains an explanatory gap. In this paper, functionalist, physicalist, epiphenomenalist, and biological models of the mind are discussed and compared. Donald Davidson's Anomalous Monism is proposed as a unifying framework for a non-reductive theory of qualia and consciousness. Downward Causation, Emergence through Symmetry-breaking, and Dynamical Systems Theory are used to show how consciousness and qualia emerge from their neural substrate and can also be causally efficacious. [ABSTRACT FROM AUTHOR]

Recently, Trenton Merricks has defended a libertarian view of human freedom. He claims that human persons have downward causal control of their constituent parts, and that downward causal control of this sort is sufficient for free will. In this paper I examine Merricks’s defense of free will, and argue that it is unsuccessful. I show that having downward causal control is not sufficient for for free will. In an Appendix I also argue that Merricks’s defense of free will, together with assumptions implicit in his broader ontology, commit him to the implausible conclusion that determinism is incompatible with the existence of human persons. [ABSTRACT FROM AUTHOR]

The conceptualization of the relation between individual and structure is central to social science. After making some key definitions, this paper overviews some recent developments in the social theory of structure and agency, and makes a novel addition, based on a concept of habit derived from pragmatism and Veblenian institutional economics. Processes of habituation provide a mechanism of ‘reconstitutive downward causation’ where institutional circumstances may affect individual preferences. Finally, special characteristics of organizations are discussed, endorsing an evolutionary analytical approach that combines insights from both evolutionary economics and organization science. [ABSTRACT FROM AUTHOR]

Dynamical systems theory (DST) is gaining popularity in cognitive science and philosophy of mind. Recently several authors (e.g. J.A.S. Kelso, 1995; A. Juarrero, 1999; F. Varela and E. Thompson, 2001) offered a DST approach to mental causation as an alternative for models of mental causation in the line of Jaegwon Kim (e.g. 1998). They claim that some dynamical systems exhibit a form of global to local determination or downward causation in that the large-scale, global activity of the system governs or constrains local interactions. This form of downward causation is the key to the DST model of mental causation. In this paper I evaluate the DST approach to mental causation. I will argue that the main problem for current DST approaches to mental causation is that they lack a clear metaphysics. I propose one metaphysical framework (Gillett, 2002a/b/c) that might deal with this deficiency. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to lay bare the major problems underlying the concept of downward causation as discussed within the perspective of the present interest for phenomena that are characterized by self-organization. In our discussion of the literature, we have focussed on two questions: (1) What sorts of things are said to be, respectively, causing and caused within the context of downward causation? And (2) What is the meaning of ‘causing’ in downward causation? We have concluded that the concept of ‘downward causation’ is muddled with regard to the meaning of causation and fuzzy with regard to the nature of the causes and the effects. Moreover, we have concluded that ‘causation’ in respect of ‘downward causation’ is usually understood in terms of explanation and determination rather than in terms of causation in the sense of ‘bringing about’. Thus, the term ‘downward causation’ is badly chosen. [ABSTRACT FROM AUTHOR]

In this paper I describe basic features of traditional (British) emergentism and Popper’s emergentist theory of consciousness and compare them to the contemporary versions of emergentism present in connectionist approach in cognitive sciences. I argue that despite their similarities, the traditional form, as well as Popper’s theory belong to strong causal emergentism and yield radically different ontological consequences compared to the weaker, contemporary version present in cognitive science. Strong causal emergentism denies the causal closure of the physical domain and introduces genuine new mental causal powers and genuine downward causation, while weak emergentism provides new insights in understanding the mechanisms and explanation that is compatible with physicalism. [ABSTRACT FROM AUTHOR]

Phenomenology aspires to philosophical analysis of humans' subjective experience while it strives to avoid pitfalls of subjectivity. The first step towards naturalizing phenomenology — making phenomenology scientific — is to reconcile phenomenology with modern physics, on the one hand, and with modern cellular and molecular neuroscience, on the other hand. In this paper, free will is chosen for a case study to demonstrate the feasibility. Special attention is paid to maintain analysis with mathematical precision, if possible, and to evade the inherent deceptive power of natural language. Laplace's determinism is re-evaluated along with the concept of microscopic reversibility. A simple and transparent version of proof demonstrates that microscopic reversibility is irreconcilably incompatible with macroscopic irreversibility, contrary to Boltzmann's claim. But the verdict also exalts Boltzmann's statistical mechanics to the new height of a genuine paradigm shift, thus cutting the umbilical cord linking it to Newtonian mechanics. Laplace's absolute determinism must then be replaced with a weaker form of causality called quasi-determinism . Biological indeterminism is also affirmed with numerous lines of evidence. The strongest evidence is furnished by ion channel fluctuations, which obey an indeterministic stochastic phenomenological law. Furthermore, quantum indeterminacy is shown to be relevant in biology, contrary to the opinion of Erwin Schrödinger. In reconciling phenomenology of free will with modern sciences, three issues — alternativism, intelligibility and origination — of free will must be accounted for. Alternativism and intelligibility can readily be accounted for by quasi-determinism. In order to account for origination of free will, the concept of downward causation must be invoked. However, unlike what is commonly believed, there is no evidence that downward causation can influence, shield off, or overpower low-level physical forces already known to physicists. Quasi-determinism offers an escape route: The possibility that downward causation arising from hierarchical organization of biological structures can modify dispersions of physical laws remains open. Empirical evidence in support of downward causation is scanty but nevertheless exists. Still, origination of free will must be considered an unsolved problem at present. It is demonstrated that objectivity does not guarantee scientific rigor in the study of complex phenomena, such as human creativity. In its replacement, universality and overall consistency between a theory and empirical evidence must be maintained. Visual thinking is proposed as a reasoning tool to ensure universality and overall consistency through inference to the best explanation . [ABSTRACT FROM AUTHOR]

I defend a physicalistic version of ontological emergence; qualia emerge from the brain, but are physical properties nevertheless. First, I address the following questions: what are the central tenets of physicalistic ontological emergentism; what are the relationships between these tenets; what is the relationship between physicalistic ontological emergentism and non-reductive physicalism; and can there even be a physicalistic version of ontological emergentism? This discussion is merely an attempt to clarify exactly what a physicalistic version of ontological emergentism must claim, and to show that the view is at least coherent. I then defend the view from objections, for example, Kim’s (Philos Stud 95:3–36, 1999 ) attempt to apply a version of his exclusion argument to ontological emergentism. I conclude by offering a positive argument for the view: given certain empirical evidence concerning the organization of the brain, physicalism might have to endorse ontological emergentism to avoid epiphenomenalism. [ABSTRACT FROM AUTHOR]

Abstract: The term ‘emergence’ features only infrequently on the work of Friedrich Hayek, and then almost always merely as a synonym for ‘spontaneous order’. The argument of this paper is that Hayek''s accounts both of the working of the human mind, and also of the spontaneous order of the market, rely heavily – if almost always implicitly – on the philosophical notion of emergence, that is on the idea that when certain elements or parts stand in particular relations to one another, the whole that is formed has properties that are not possessed by those elements or parts taken in isolation. The implications of Hayek''s implicit commitment to the notion of emergence for the possibility of downward causation in social life are considered. The differences between ‘emergence’ and ‘spontaneous order’ are also highlighted. [Copyright &y& Elsevier]

Abstract: For several decades experimental biology and medicine have both been accompanied by a dichotomy between reductionistic and anti-reductionistic approaches. In the present paper it is proposed that this dichotomy can be overcome if it is accepted that research on different organizational levels of the organism is necessary. The relevance of such an approach becomes much clearer using an appropriate concept of the organism. The proposed concept is called “organismic systems biology” and is a compilation of three related theories, which are basically in line with considerations of many other organismic thinkers. However, it is argued, that this integrated concept is able to clarify basic assumptions of organicism. The theories are: the systems approach of Paul Weiss, the developmental systems theory and the theory of increasing autonomy in evolution. The hypothesis is that the different levels of organismic functions, which are described by these theories, are necessarily interrelated, thus generating the autonomy of the organism. This principle of interrelation needs to be regarded in scientific reasoning and can be crucial for solving many medical problems. [Copyright &y& Elsevier]

This paper explores the evolution of a simple traffic convention concerning the side of the road on which to drive. This agent-based simulation probes some of the deeper conceptual issues involved in the evolution of conventions, particularly the nature of rational decision-making and its possible reliance upon habit. The simulations show that the systemic convergence to a left/right convention is often improved or sustained by habit, alongside other “intelligent” and calculative attributes of agents. We show that habit formation is part of a possible mechanism of “reconstitutive downward causation” among agents where the preferences of each agent are partly malleable. [Copyright &y& Elsevier]

Professor Nancey Murphy's paper on 'The Problem of Mental Causation', published in this journal (14:2 October 2002), presented readers with a set of ideas that may constitute a considerable step towards a Christian solution to the mind/body problem. In her presentation, however, she used an aspect of Donald M. MacKay's work in a way that he had made a point of avoiding. Ironically, the Reverend Lindsay Cullen's earlier criticism of Murphy's work on the mind/body problem likewise suffers from a misunderstanding of one of MacKay's most fundamental teachings (though Cullen did not cite MacKay directly). While MacKay may not have minded our updating his ideas to accommodate recent advances, it would be weft worth our time to compare the reasoning of Cullen and Murphy with what MacKay had in mind. Without doing so, it is impossible to tell whether these recent contributions represent an improvement to MacKay's system or otherwise. [ABSTRACT FROM AUTHOR]