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Journal articles on the topic 'Darwinian philosophy'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Stove, David. "So You Think You Are a Darwinian?" Philosophy 69, no. 269 (1994): 267–77. http://dx.doi.org/10.1017/s0031819100047033.

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Most educated people nowadays, I believe, think of themselves as Darwinians. If they do, however, it can only be from ignorance: from not knowing enough about what Darwinism says. For Darwinism says many things, especially about our species, which are too obviously false to be believed by any educated person; or at least by an educated person who retains any capacity at all for critical thought on the subject of Darwinism.

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2

Chamberlain, Lesley. "Heidegger as a Post-Darwinian Philosopher." Philosophy 88, no. 3 (2013): 387–410. http://dx.doi.org/10.1017/s0031819113000351.

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AbstractHeidegger responded to Darwin's displacement of the Created Universe by seeking value in a new materiality. His 1936 lecture The Origin of the Work of Art spelt out the need to get away from an Aristotelian concept of matter perpetuated by Aquinas and frame an approach more appropriate to a post-Darwinian age. The argument is not that Heidegger was a Darwinist or an evolutionist. It is that he responded to what Dewey called ‘the greatest dissolvent in contemporary thought of old questions’.

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3

Land, Christopher W., and Todd K. Shackelford. "Book Review: Darwinian Philosophy Unleashed." Evolutionary Psychology 9, no. 3 (2011): 147470491100900. http://dx.doi.org/10.1177/147470491100900312.

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4

Depew, David J. "Philosophy and the Darwinian Legacy (review)." Journal of the History of Philosophy 35, no. 3 (1997): 480–81. http://dx.doi.org/10.1353/hph.1997.0057.

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5

Ruse, Michael. "Darwinian Natural Right." International Studies in Philosophy 35, no. 4 (2003): 142–44. http://dx.doi.org/10.5840/intstudphil200335417.

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6

Weindling, Paul. "Dissecting German Social Darwinism: Historicizing the Biology of the Organic State." Science in Context 11, no. 3-4 (1998): 619–37. http://dx.doi.org/10.1017/s0269889700003252.

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The ArgumentRecognizing that social Darwinism is an intrinsically varied and composite concept, this essay advocates an approach delineating the various intellectual constituents and sociopolitical contexts. It is argued that German social Darwinism has often had a sophisticated biological content, and that the prevalent notion of the state as a biological organism has drawn on non-Darwinian biological theories. Different social interests and programs, institutional structures, and professional interests have also to be taken into account. Alternative interpretations stressing Nazi vulgarizations of biology have serious historical flaws. The paper considers the position of the historian Richard J. Evans, who has rejected interpretations of social Darwinism as scientific and medical discourse. While Evans stresses social Darwinism as public rhetoric, I suggest that social-Darwinist ideas have provided rationales for welfare policies and have had institutional, professional, and ideological implications. What occurred in crucial sectors of the emergent German “welfare state” was a shift from the legally trained administrators to specialists in such areas as public health and social work, who frequently looked to biology to legitimate policy.

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7

Levit, Georgy S., and Uwe Hossfeld. "Evolutionary theories and the philosophy of science." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 229–46. http://dx.doi.org/10.21638/spbu17.2021.204.

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Philosophical theories proceeding from the history of physical-mathematical sciences are hardly applicable to the analysis of biosciences and evolutionary theory, in particular. This article briefly reconstructs the history of evolutionary theory beginning with its roots in the 19th century and up to the ultracontemporary concepts. Our objective is to outline the dynamics of Darwinism and anti-Darwinism from the perspective of the philosophy of science. We begin with the arguments of E. Mayr against the applicability of T. Kuhn’s theory of scientific revolutions to the history of biology. Mayr emphasized that Darwin’s publication of the Origin of Species in 1859 caused a genuine scientific revolution in biology, but it was not a Kuhnian revolution. Darwin coined several theories comprising a complex theoretical system. Mayr defined five most crucial of these theories: evolution as such, common descent of all organisms including man, gradualism, the multiplication of species explaining organic diversity, and, finally, the theory of natural selection. Distinguishing these theories is of great significance because their destiny in the history of biology substantially differed. The acceptance of one theory by the majority of the scientific community does not necessarily mean the acceptance of others. Another argument by Mayr proved that Darwin caused two scientific revolutions in biology, which Mayr referred to as the First and Second Darwinian Revolutions. The Second Darwinian Revolution happened already in the 20th century and Mayr himself was its active participant. Both revolutions followed Darwin’s concept of natural selection. The period between these two revolutions can be in no way described as “normal science” in Kuhnian terms. Our reconstruction of the history of evolutionary theory support Mayr’s anti-Kuhnian arguments. Furthermore, we claim that the “evolution of evolutionary theory” can be interpreted in terms of the modified research programmes theory by Imre Lakatos, though not in their “purity”, but rather modified and combined with certain aspects of Marxian-Hegelian dialectics.

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8

Graham, Gordon. "Religion, Evolution and Scottish Philosophy." Journal of Scottish Philosophy 19, no. 1 (2021): 75–89. http://dx.doi.org/10.3366/jsp.2021.0291.

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This paper explores developments in the defence of theism within Scottish philosophy following Hume's Dialogues and the advent of Darwinian evolutionary biology. By examining the writings of two nineteenth-century Scottish philosophers, it aims to show that far from Darwinian biology completing Hume's destruction of natural theology, it prompted a new direction for the defence of philosophical theism. Henry Calderwood and Andrew Seth Pringle-Pattison occupied, respectively, the Chairs of Moral Philosophy and Logic and Metaphysics at the University of Edinburgh in the late nineteenth century. Their books reveal that the challenge of articulating new grounds for philosophical theism was not motivated by a conservative desire to see off a new intellectual threat, but by a desire for a proper understanding of evolutionary biology.

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9

Kirkman, Robert. "Darwinian Humanism: A Proposal for Environmental Philosophy." Environmental Values 16, no. 1 (2007): 3–21. http://dx.doi.org/10.3197/096327107780160292.

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10

Greenspan, Ralph. "Darwinian Uncertainty." KronoScope 3, no. 2 (2003): 217–25. http://dx.doi.org/10.1163/156852403322849251.

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AbstractReductionistic explanations in biology generally assume that biological mechanisms are highly deterministic. A contrasting view has emerged recently that takes into account the degeneracy of biological processes- the ability to arrive at a given endpoint by a variety of available paths- and pays particular attention to the role of history and contingency in biology.

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11

Krois, John Michael. "Ernst Cassirer’s philosophy of biology." Sign Systems Studies 32, no. 1/2 (2004): 277–95. http://dx.doi.org/10.12697/sss.2004.32.1-2.12.

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The first part of this essay outlines Cassirer’s philosophy of biology in the context of philosophy of science in the 20th century, giving an overview of Cassirer’s different writings on the philosophy of biology. The second part outlines his treatment of what he took to be the chief philosophical problem in the philosophy of biology: the conflict between mechanism and vitalism. Cassirer interpreted this conflict as a methodological debate, not a metaphysical problem. In Cassirer’s eyes, each point of view is justified within specifics limits. The third part explicates Cassirer’s critique of Darwinism. Although Cassirer was critical of particular conceptions of Darwinian evolution, he did not reject evolution and, in fact, asserted that the concept of emergence was also of far-reaching importance in other fields besides biology. Part four offers concluding remarks about the importance of the philosophy of biology for Cassirer’s general philosophical orientation and for his conception of the tasks of philosophical theory.

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12

Baruchello, Giorgio. "A Darwinian Left." American Catholic Philosophical Quarterly 76, no. 2 (2002): 356–60. http://dx.doi.org/10.5840/acpq200276246.

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13

FORBER, PATRICK. "Nietzsche Was No Darwinian." Philosophy and Phenomenological Research 75, no. 2 (2007): 369–82. http://dx.doi.org/10.1111/j.1933-1592.2007.00080.x.

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14

Cunningham, Suzanne. "A Darwinian Approach to Functionalism." Journal of Philosophical Research 16 (1991): 145–57. http://dx.doi.org/10.5840/jpr_1991_29.

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15

Mizzoni, John. "Darwinian Ethics and Moral Realism." Journal of Philosophical Research 30, no. 9999 (2005): 199–212. http://dx.doi.org/10.5840/jpr_2005_5.

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16

Gay, Hannah. "Ruse and the Darwinian Paradigm." Dialogue 30, no. 1-2 (1991): 143–52. http://dx.doi.org/10.1017/s0012217300013408.

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This collection of essays, written over the past fifteen years by one of the more intrepid defenders of current Darwinian theory, contains material that will be of interest both to historians and philosophers of science and, since Ruse writes well and in an accessible manner, to an even wider audience. A preliminary glance at the contents primes one to expect to be both engaged and provoked; one is not disappointed. The essays include historical speculation on some of the views of Charles Darwin, a defence of human sociobiology and discussion of its feminist critique, punctuated equilibria theory, teleology in biology, extraterrestrial biology and moral theory, the plate tectonic revolution in geology, and the relationship between evolutionary theory and Christian ethics.

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17

Copp, David. "DARWINIAN SKEPTICISM ABOUT MORAL REALISM*." Philosophical Issues 18, no. 1 (2008): 186–206. http://dx.doi.org/10.1111/j.1533-6077.2008.00144.x.

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18

Brigandt, I. "Darwinian Populations and Natural Selection." Philosophical Review 120, no. 1 (2010): 140–43. http://dx.doi.org/10.1215/00318108-2010-024.

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19

Sullivan, Gregory. "Tricks of Transference: Oka Asajirō (1868–1944) on Laissez-faire Capitalism." Science in Context 23, no. 3 (2010): 367–91. http://dx.doi.org/10.1017/s0269889710000128.

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ArgumentContrary to common portrayals of social Darwinism as a transference of laissez-faire values, the widely read evolutionism of Japan's foremost Darwinist of the early twentieth-century, Oka Asajirō (1868–1944), reflects a statist outlook that regards capitalism as the beginning of the nation's degeneration. The evolutionary theory of orthogenesis that Oka employed in his 1910 essay, “The Future of Humankind,” links him to a pre-Darwinian idealist tradition that depicted the state as an organism that develops through life-cycle stages. For Oka, laissez-faire capitalism marked the moment when the state began to decline toward extinction due to the orthogenetic overdevelopment of hitherto subordinate individual egos. Because conservative bureaucrat-intellectuals had been drawing upon this same organicist-developmental tradition since the 1880s in an attempt to forestall the social ills of industrialism, Oka's call for statist measures, including eugenics, to lessen and delay the atomizing, enervating, and corrupting influence of capitalism articulated the political vision of officialdom. Statist evolutionism, not social Darwinism, might be the term that best describes Oka's approach.

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20

Nanay, Bence. "Popper's Darwinian Analogy." Perspectives on Science 19, no. 3 (2011): 337–54. http://dx.doi.org/10.1162/posc_a_00043.

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21

Brooks, Daniel R. "The Mastodon in the room: how Darwinian is neo-Darwinism?" Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 42, no. 1 (2011): 82–88. http://dx.doi.org/10.1016/j.shpsc.2010.11.003.

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22

WILSON, CATHERINE. "Another Darwinian Aesthetics." Journal of Aesthetics and Art Criticism 74, no. 3 (2016): 237–52. http://dx.doi.org/10.1111/jaac.12283.

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23

Sheets-Johnstone, Maxine. "Husserlian Phenomenology and Darwinian Evolutionary Biology." Studia Phaenomenologica 17 (2017): 19–40. http://dx.doi.org/10.5840/studphaen2017172.

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24

Clarke, Murray. "Darwinian Algorithms and Indexical Representation." Philosophy of Science 63, no. 1 (1996): 27–48. http://dx.doi.org/10.1086/289892.

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25

Lewens, Tim. "What is Darwinian Naturalism?" Biology & Philosophy 20, no. 4 (2005): 901–12. http://dx.doi.org/10.1007/s10539-004-0479-5.

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26

Weber, Marcel. "Critical notice: Darwinian reductionism." Biology & Philosophy 23, no. 1 (2007): 143–52. http://dx.doi.org/10.1007/s10539-007-9080-z.

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27

Bowler, Peter J. "Development and Adaptation: Evolutionary Concepts in British Morphology, 1870–1914." British Journal for the History of Science 22, no. 3 (1989): 283–97. http://dx.doi.org/10.1017/s0007087400026169.

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Bernard Norton's research concentrated on the Biometrical school of Darwinism and the social implications of the hereditarian ideas that began to gain popularity in the closing years of the nineteenth century. In this article I want to look at the previous generation of evolutionists, the evolutionary morphologists against whom the Biometricians (and their great rivals, the early Mendelians) were reacting. Despite the prominence of evolutionary morphology in the post-Darwinian era, comparatively little historical work has been done on it. In helping to fill this gap, I hope to honour Bernard Norton's memory by throwing light on a movement that forms a conceptual bridge linking the original Darwinian debate to the Biometrical – Mendelian controversy. I shall also argue that evolutionary morphology had ideological overtones that helped to shape the cultural environment within which the eugenics movement would emerge. Although originally a product of the Victorian faith in progress, evolutionary morphology seemed to confirm that exposure to an unstimulating environment led to degeneration. It thus fuelled the concern over racial degeneration which the supporters of eugenics would seek to allay through the application of their new hereditarian philosophy.

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28

Draper, Paul. "Irreducible Complexity and Darwinian Gradualism." Faith and Philosophy 19, no. 1 (2002): 3–21. http://dx.doi.org/10.5840/faithphil20021912.

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29

Terranova, Charissa N. "Preindividuation, Individuation, and Bacteria: Revisiting Gilbert Simondon’s Philosophy through the Hologenome." Public 31, no. 59 (2019): 138–48. http://dx.doi.org/10.1386/public.31.59.138_1.

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This essay implicitly broaches the question of how science and philosophy—microbiology and metaphysics—work together, reinforcing one another. Its explicit focus is the work of French philosopher Gilbert Simondon, his idea of individuation, and the growing information about bacteria, our multiple microbiomes, and their manifold genomes. The argument that twenty-first century understandings of the personal self must include the microbiome as well as the mind has implications for interspecies communication. The author explores the biological facts that corroborate Simondon’s materialist metaphysics of individuation, rethinking the evolutionary individual and the fundamental place given to competition within Darwinian evolution and placing what she terms a “biotechnical evolutionary individual” at the core of Simondon’s philosophy of individuation.

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30

Radick, Gregory. "Deviance, Darwinian-Style." Metascience 14, no. 3 (2005): 453–57. http://dx.doi.org/10.1007/s11016-005-3450-4.

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31

Blackburn, Simon. "I Rather Think I Am A Darwinian." Philosophy 71, no. 278 (1996): 605–16. http://dx.doi.org/10.1017/s0031819100053523.

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32

Attfield, Robin. "Darwin's Doubt, Non-deterministic Darwinism and the Cognitive Science of Religion." Philosophy 85, no. 4 (2010): 465–83. http://dx.doi.org/10.1017/s0031819110000422.

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AbstractAlvin Plantinga, echoing a worry of Charles Darwin which he calls ‘Darwin's doubt’, argues that given Darwinian evolutionary theory our beliefs are unreliable, since they are determined to be what they are by evolutionary pressures and could have had no other content. This papers surveys in turn deterministic and non-deterministic interpretations of Darwinism, and concludes that Plantinga's argument poses a problem for the former alone and not for the latter. Some parallel problems arise for the Cognitive Science of Religion, and in particular for the hypothesis that many of our beliefs, including religious beliefs, are due to a Hypersensitive Agency-Detection Device, at least if this hypothesis is held in a deterministic form. In a non-deterministic form, however, its operation need not cast doubt on the rationality or reliability of the relevant beliefs.

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33

Kronfeldner, Maria E. "Darwinian ‘blind’ hypothesis formation revisited." Synthese 175, no. 2 (2009): 193–218. http://dx.doi.org/10.1007/s11229-009-9498-8.

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34

Garvey, Brian. "Darwinian functions and Freudian motivations." Biology & Philosophy 18, no. 3 (2003): 427–44. http://dx.doi.org/10.1023/a:1024146810357.

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35

Ruse, Michael. "Can a Darwinian Be a Christian?" Philosophia Christi 4, no. 1 (2002): 163–67. http://dx.doi.org/10.5840/pc20024111.

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36

Tkacz, Michael W. "Can a Darwinian Be a Christian?" Philosophia Christi 4, no. 1 (2002): 169–71. http://dx.doi.org/10.5840/pc20024112.

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37

Oftedal, Gry. "Darwinian Populations and Natural Selection." International Studies in the Philosophy of Science 24, no. 3 (2010): 333–36. http://dx.doi.org/10.1080/02698595.2010.522417.

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38

Mesia-Montenegro, Christian. "A short assessment of social inequality through evolutionary lenses: Re-examining Marx and Weber (and Darwin as well)." Human Affairs 28, no. 2 (2018): 101–18. http://dx.doi.org/10.1515/humaff-2018-0009.

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Abstract This paper intends to provide a short assessment on how Marx and Weber approached social inequality. The assessment is conducted using evolutionary rationality. Even though Marx and Weber had seemingly contrasting approaches, I argue that in reality both are complementary and can be better understood using Darwinian evolutionary theory or “Universal Darwinism” as the locus in which the two rationalities described formation processes based on competition for the survival of social forces and the crafting of adaptive and advantageous strategies that allow for the synchronic and diachronic reproduction of social groups.

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39

Shortland, Michael. "Essay Review: Darwinian Structures: Darwinism and Divinity: Essays on Evolution and Religious Belief." History of Science 25, no. 2 (1987): 195–213. http://dx.doi.org/10.1177/007327538702500204.

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40

Grizzle, Raymond E. "Darwin, Darwinism, and Religion The Darwinian Paradigm: Essays on Its History, Philosophy and Religious Implications Michael Ruse." BioScience 44, no. 8 (1994): 560–62. http://dx.doi.org/10.2307/1312285.

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41

Street, Sharon. "A Darwinian Dilemma for Realist Theories of Value." Philosophical Studies 127, no. 1 (2006): 109–66. http://dx.doi.org/10.1007/s11098-005-1726-6.

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42

Tucker. "Visualizing Darwinian Evolution." Victorian Studies 52, no. 3 (2010): 441. http://dx.doi.org/10.2979/vic.2010.52.3.441.

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43

Herbert, Sandra. "The Darwinian Revolution Revisited." Journal of the History of Biology 38, no. 1 (2005): 51–66. http://dx.doi.org/10.1007/s10739-004-6509-y.

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44

Chmielewski, Adam. "Evolutionary aesthetics as a meeting point of philosophy and biology." Acta Societatis Botanicorum Poloniae 81, no. 2 (2012): 67–73. http://dx.doi.org/10.5586/asbp.2012.015.

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Metaphysics, or the knowledge of what there is, has been traditionally placed at the pinnacle of philosophical hierarchy. It was followed by theory of knowledge, or epistemology. Practical knowledge of proper modes of conduct, ethics, came third, followed by aesthetics, treated usually in a marginal way as having to do only with the perception of the beautiful. The hierarchy of philosophical disciplines has recently undergone a substantial transformation. As a result, ethics has assumed a central role. The aim of this paper is to suggest that the hierarchy of philosophical disciplines is not yet complete and that one further step needs to be taken. According to the claim advocated here, it is not metaphysics, epistemology or ethics, but aesthetics that is the first and foremost of all philosophical disciplines. This claim is argued for by references to findings of evolutionary aesthetics, especially to Charles Darwin's idea of sexual selection as elaborated in The Descent of Man. I also argue that Darwinian approach to morality is, and should be, derivable from an Darwinian aesthetics which lies at the core of his conception of sexual selection.

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45

Wagner, Andreas. "The Role of Randomness in Darwinian Evolution*." Philosophy of Science 79, no. 1 (2012): 95–119. http://dx.doi.org/10.1086/663239.

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46

McElvenny, James. "August Schleicher and Materialism in 19th-Century Linguistics." Historiographia Linguistica 45, no. 1-2 (2018): 133–52. http://dx.doi.org/10.1075/hl.00018.mce.

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Summary Towards the end of his career, August Schleicher (1821–1868), the great consolidator of Indo-European historical-comparative linguistics in the mid-19th century, famously drew explicit parallels between linguistics and the new evolutionary theory of Darwinism. Based on this, it has become customary in linguistic historiography to refer to Schleicher’s ‘Darwinian’ theory of language, even though it has long been established that Schleicher’s views have other origins that pre-date his contact with Darwinism. For his contemporary critics in Germany, however, Schleicher’s thinking was an example not of Darwinism but of ‘materialism’. This article examines what ‘materialism’ meant in 19th-century Germany – its philosophical as well as its political dimensions – and looks at why Schleicher’s critics applied this label to him. It analyses the relevant aspects of Schleicher’s linguistics and philosophy of science and the criticisms directed against them by H. Steinthal (1823–1899). It then discusses the contemporary movement of scientific materialism and shows how Schleicher’s political views, social background and personal experiences bound him to this movement.

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47

Gers, Matt. "Overqualified: generative replicators as Darwinian reproducers." Biology & Philosophy 27, no. 4 (2011): 595–605. http://dx.doi.org/10.1007/s10539-011-9281-3.

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48

Woolcock, Peter. "Ruse's Darwinian meta-ethics: A critique." Biology & Philosophy 8, no. 4 (1993): 423–39. http://dx.doi.org/10.1007/bf00857688.

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49

Churchill, Frederick B. "Weismann: the pre-eminent neo-Darwinian." Endeavour 27, no. 2 (2003): 46–47. http://dx.doi.org/10.1016/s0160-9327(03)00064-4.

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50

Norton, Bryan G. "Leopold, Hadley, and Darwin: Darwinian Epistemology, Truth, and Right." Contemporary Pragmatism 10, no. 1 (2013): 1–28. http://dx.doi.org/10.1163/18758185-90000246.

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