Michael Friedman has recently developed a neo-Kantian conception of science as a rival to holistic accounts. According to Friedman, the main virtue of his neo-Kantian philosophy is that it resolves the problem of incommensurability. A close reading of Friedman's work, however, indicates that his account surprisingly accomplishes the opposite of what he believes to have defended. This article will argue that the real virtue of Friedman's neo-Kantian account of scientific theories is not that it resolves the problem of incommensurability but that it provides an elegant philosophical account much needed to substantiate Thomas Kuhn's historical thesis of incommensurability.

Describing a physical system in idealized terms involves making claims about the system that we know to be literally false. Because of this, it is not clear how calculations involving idealizations can generate justified belief and explain facts about the world. I argue that this puzzling aspect of idealizations cannot be explained away by talking about approximations, as is often supposed. I develop a different account of how justified beliefs and explanations can be generated from idealized descriptions of physical systems. My account involves a type of contextualism about the truth of mathematical descriptions of physical systems.

Physical theories continue to be interpreted in terms of particles. The idea of a particle has required modification for successive theories but remains central to scientific explanation. Particle ontologies also have the virtue of explaining basic epistemic features of the world and so remain appealing for the scientific realist. However, particle ontologies are untenable when coupled with the empirically necessary postulate of permutation invariance—the claim that permuting the roles of particles in a representation of a physical state results in a representation of the same state. I demonstrate that any permutation invariant theory is incompatible with a particle ontology.

Developmental systems theory (DST) is often dismissed on the basis that the causal indispensability of nongenetic factors in evolution and development has long been appreciated. A reformulation makes a more substantive claim: that the special role played by genes is also played by some (but not all) nongenetic resources. That special role can be captured by Shea's ‘inherited representation’. Formulating DST as the claim that there are nongenetic inherited representations turns it into a striking, empirically testable hypothesis. DST's characteristic rejection of a gene versus environment dichotomy is preserved but without dissolving into an interactionist casual soup, as some have alleged.

The problem of how to make optimal choices in the face of risk (or uncertainty) arises in both economics/decision theory and also evolutionary biology; in the former, ‘optimal’ means utility maximizing, while in the latter it means fitness maximizing. This article explores the links, thematic and formal, between the economic and evolutionary theories of optimal choice in risky situations, with particular reference to the relationship between utility and fitness. It is argued that the link is strongest between evolution and ‘nonexpected’ utility theory, rather than traditional expected utility theory.

This article introduces and defends a probabilistic measure of the explanatory power that a particular explanans has over its explanandum. To this end, we propose several intuitive, formal conditions of adequacy for an account of explanatory power. Then, we show that these conditions are uniquely satisfied by one particular probabilistic function. We proceed to strengthen the case for this measure of explanatory power by proving several theorems, all of which show that this measure neatly corresponds to our explanatory intuitions. Finally, we briefly describe some promising future projects inspired by our account.

The phenomenon of broken spacetime symmetry in the quantum theory of infinite systems seems to point toward an unorthodox ontology. The standard conception of the physical meaning of these symmetries, as changes in coordinates, conflicts with the apparent physical inequivalence of symmetry-related states. I argue that this apparent conflict is an artifact of a subtle error in the extant account of physical equivalence due to Halvorson and Clifton.

Recently Albert and Hemmo and Shenker have argued that, contrary to what is sometimes suggested, Liouville's theorem does not prohibit a Maxwellian demon from operating but merely places certain restrictions on its ability to operate. There are two main claims made in this article. First, that the restrictions Liouville's theorem places on Maxwell's demon's ability to operate depend on which notion of entropy one adopts. Second, that when one operates with the definition of entropy that is usual in this debate, the restrictions put on Maxwell's demon are not even as severe as Albert and Hemmo and Shenker argue.

This article considers the evolution of Feigl's attempt at establishing a stable form of scientific realism. I will argue that Feigl's work in that area should be appreciated for two reasons: (1) it represents a telling case against the view of there being an unbridgeable ‘analytic-continental divide’ in the context of twentieth-century philosophy; (2) it contradicts the idea that scientific realism is at odds with logical empiricism. It will be shown that Feigl developed his scientific realist position from within the logical empiricists’ Vienna Circle. This, in turn, necessitates a fresh approach toward the contemporary scientific realism debate.