This book argues for two claims: firstly, determinism in science does not infringe upon human free will because it is descriptive, not prescriptive, and secondly, the very formulation, testing and justification of scientific theories presupposes human free will and thereby persons as ontologically primitive. The argument against predetermination is broadly Humean, or more precisely 'Super-Humean', whereas that against naturalist reduction is in large Kantian, drawing from Sellars on the scientific and the manifest image. Thus, whilst the book defends scientific realism against the confusion between fact and fake, it also reveals why scientific theories, laws and explanations cannot succeed in imposing norms for our actions upon us, neither on the level of the individual nor on that of society. Esfeld makes a strong case for an ontology of science that is minimally sufficient to explain our scientific and common sense knowledge, not only removing the concern that the laws of nature are incompatible with human freedom, but furthermore showing how our freedom is in fact a very presupposition for science.

This book seeks to work out which commitments are minimally sufficient to obtain an ontology of the natural world that matches all of today's well-established physical theories. We propose an ontology of the natural world that is defined only by two axioms: (1) There are distance relations that individuate simple objects, namely matter points. (2) The matter points are permanent, with the distances between them changing. Everything else comes in as a means to represent the change in the distance relations in a manner that is both as simple and as informative as possible. The book works this minimalist ontology out in philosophical as well as mathematical terms and shows how one can understand classical mechanics, quantum field theory and relativistic physics on the basis of this ontology. Along the way, we seek to achieve four subsidiary aims: (a) to make a case for a holistic individuation of the basic objects (ontic structural realism); (b) to work out a new version of Humeanism, dubbed Super-Humeanism, that does without natural properties; (c) to set out an ontology of quantum physics that is an alternative to quantum state realism and that avoids any ontological dualism of particles and fields; (d) to vindicate a relationalist ontology based on point objects also in the domain of relativistic physics.

This book seeks to work out which commitments are minimally sufficient to obtain an ontology of the natural world that matches all of today's well-established physical theories. We propose an ontology of the natural world that is defined only by two axioms: (1) There are distance relations that individuate simple objects, namely matter points. (2) The matter points are permanent, with the distances between them changing. Everything else comes in as a means to represent the change in the distance relations in a manner that is both as simple and as informative as possible. The book works this minimalist ontology out in philosophical as well as mathematical terms and shows how one can understand classical mechanics, quantum field theory and relativistic physics on the basis of this ontology. Along the way, we seek to achieve four subsidiary aims: (a) to make a case for a holistic individuation of the basic objects (ontic structural realism); (b) to work out a new version of Humeanism, dubbed Super-Humeanism, that does without natural properties; (c) to set out an ontology of quantum physics that is an alternative to quantum state realism and that avoids any ontological dualism of particles and fields; (d) to vindicate a relationalist ontology based on point objects also in the domain of relativistic physics.

Conservative Reductionism sets out a new theory of the relationship between physics and the special sciences within the framework of functionalism. It argues that it is wrong-headed to conceive an opposition between functional and physical properties (or functional and physical descriptions, respectively) and to build an anti-reductionist argument on multiple realization. By contrast, (a) all properties that there are in the world, including the physical ones, are functional properties in the sense of being causal properties, and (b) all true descriptions (laws, theories) that the special sciences propose can in principle be reduced to physical descriptions (laws, theories) by means of functional reduction, despite multiple realization. The book develops arguments for (a) from the metaphysics of properties and the philosophy of physics. These arguments lead to a conservative ontological reductionism. It then develops functional reduction into a fully-fledged, conservative theory reduction by means of introducing functional sub-types that are coextensive with physical types, illustrating that conservative reductionism by means of case studies from biology (notably the relationship between classical and molecular genetics).

Conservative Reductionism sets out a new theory of the relationship between physics and the special sciences within the framework of functionalism. It argues that it is wrong-headed to conceive an opposition between functional and physical properties (or functional and physical descriptions, respectively) and to build an anti-reductionist argument on multiple realization. By contrast, (a) all properties that there are in the world, including the physical ones, are functional properties in the sense of being causal properties, and (b) all true descriptions (laws, theories) that the special sciences propose can in principle be reduced to physical descriptions (laws, theories) by means of functional reduction, despite multiple realization. The book develops arguments for (a) from the metaphysics of properties and the philosophy of physics. These arguments lead to a conservative ontological reductionism. It then develops functional reduction into a fully-fledged, conservative theory reduction by means of introducing functional sub-types that are coextensive with physical types, illustrating that conservative reductionism by means of case studies from biology (notably the relationship between classical and molecular genetics).

This book argues for two claims: firstly, determinism in science does not infringe upon human free will because it is descriptive, not prescriptive, and secondly, the very formulation, testing and justification of scientific theories presupposes human free will and thereby persons as ontologically primitive. The argument against predetermination is broadly Humean, or more precisely 'Super-Humean', whereas that against naturalist reduction is in large Kantian, drawing from Sellars on the scientific and the manifest image. Thus, whilst the book defends scientific realism against the confusion between fact and fake, it also reveals why scientific theories, laws and explanations cannot succeed in imposing norms for our actions upon us, neither on the level of the individual nor on that of society. Esfeld makes a strong case for an ontology of science that is minimally sufficient to explain our scientific and common sense knowledge, not only removing the concern that the laws of nature are incompatible with human freedom, but furthermore showing how our freedom is in fact a very presupposition for science.

Fifty years after Willard Van Orman Quine published From a logical point of view (1953), John Heil brought out his book 'From an ontological point of view' (2003). The title expresses the shift in contemporary philosophy from logical and epistemological concerns to metaphysics. The papers of this symposium discuss that shift, focussing on what John Heil calls 'ontological seriousness', truth-making, levels of being, properties, powers, and reductionism. Each paper is followed by a comment from John Heil. The volume covers a number of the most hotly debated issues in today s metaphysics and moves the discussion on in several important aspects. 'It would be difficult to imagine a collection of more astute, penetrating, and philosophically hard-hitting discussions of the kind of metaphysical realism articulated in 'From an Ontological Point of View'. Symposium participants deploy an impressive range of analytical skills in a way that illuminates connections among metaphysical positions that too often escape notice.' (John Heil)"

Ce livre vise dresser un bilan de l' tat actuel des discussions en philosophie de l'esprit qui peut servir d'introduction ce domaine. Il prend comme fil conducteur le probl me de la causalit mentale - c'est- -dire la question concernant la fa on dont les tats mentaux peuvent influencer notre comportement. Dans la premi re partie (chapitres 1 4) sont expos s le probl me de la causalit mentale ainsi que les principales strat gies qui ont t propos es pour le solutionner. Dans la seconde partie (chapitres 5 7) est pr sent le fonctionnalisme, le paradigme dominant en philosophie de l'esprit depuis les ann es 1970. La troisi me partie (chapitres 8 12) aborde les th mes du libre arbitre, de l'exp rience v cue et du contenu conceptuel. la fin de chaque chapitre est propos un appareil didactique qui cherche susciter la r flexion du lecteur par des suggestions de lecture, des questions d'auto-contr le et des propositions de travail.