Abstract: An
invocation is made to abandon the remnants of classical epistemology with
its largely discredited normative program and to embrace the
what-is-knowledge question within the new naturalism. An outline is given
of a brain-body-environment naturalism that takes seriously distributed
mind and works closely with the biology of organism-environment
interactions. The provisional result is a model of mind as an organism’s
use of external constraints in the same way as an organism employs
internal ones to maintain process. This view leads to a consideration of
the environment’s evolution through biology’s enrichment of constraints.
The claim is then made that such a naturalism can better span the opposed
epistemological goals of validating both personally eccentric experiences
and public pragmatic discourse.
The grand project of
epistemology, to separate all true knowledge from false knowledge, that
was the philosophical goal of the scientific era has collapsed. In its
place two new epistemological projects have been revealed. The first is
the project that is showing up in cognitive science and biology to answer
the question of what is knowledge–presumed to be answerable in a
naturalistic way. The second project is more diverse. It covers an array
of questions of how knowledge is used. There are questions of whether or
how much is knowledge embodied, what is the meaning and status of
knowledge communities, what are pragmatic ways of resolving differences
beyond the appeal to truth, and how does one understand special types of
knowing such as intuition or particular cultural ways of knowing.
The collapse of the old project of epistemology is an unheralded, slow
death with immense consequences. A few years ago in a conversation with a
respected epistemologist, Bill Lycan of the University of North Carolina,
I asked whether in fact the widespread collapse of the old epistemology
had occurred even among practicing philosophers. He said it had. I asked
him if anyone had noticed. He said that no one had really noticed. But
then he remembered and added that in fact, one group of people had
noticed. He said that trial lawyers had noticed. He said that a
professional group of trial lawyers had sponsored a conference on
epistemology because they were directly effected since they were able to
find “expert witnesses” who would testify for or against the same
position.1
And the collapse of conventional epistemology has huge consequences
because it parallels the way that belief systems interact with each other.
As epistemology flourished and then collapsed, the deep structure of
conviction flowed from the easy confidence of the Enlightenment to the
bitter global ideologies of the twentieth century to the rather desperate
and backwater fundamentalisms of today that are surrounded by the
epistemologically reactionary culture of the “whatever” relativism.
Epistemology is dead. And justly so. At heart, epistemology conceived as
the search for the magic methodological bullet that would give us all true
knowledge was really the quest for omniscience, the quest for humans to be
God.
It is time for epistemology to fully embrace the two new projects that are
opening up–the naturalistic formulation of knowledge and the deep
pragmatic use of knowledge. These projects seem a lot less grandiose than
the old project, yet they have a lot more traction and are already off and
running. For convenience I will call these new projects of epistemology
the what project and the how project–the what-is-knowledge question and
the how-is-knowledge-used question. The what project can be somewhat
over-simply traced to cognitive science. By seeking to answer the question
of how do brains work, presumably cognitive scientists will give an answer
to what and how people really think rather than what is truth. The what
project is notably more interested in organisms other than humans.
Questions of knowing monkeys and mammals and even of knowing plants and
amoebae now appear in the biological literature. The way the what project
of epistemology frames the question of what is knowledge is already a sea
change in general beliefs. It amounts to a cultural shift over about three
centuries from imagining knowledge as being a divine property on loan to
human reason to imagining knowledge as being a naturalistic gift that
improved markedly in the evolution to human brains. The old epistemology
framed knowledge as a gift from god and then a disciplined product of
human reason while the new epistemology has already framed the question of
what is knowledge as answerable as a gift from our animal phylogeny.
It is here that one can see the grandeur of the new epistemology.
Epistemology essentially connects humans to the intelligence of the
universe. The collapse of the old epistemology, the severing of some
direct rational link to god through true knowledge, will in the new
epistemology take the naturalistic path of knowledge emerging through
evolution to a grander view of nature. When the new epistemology
explicates how knowledge emerged from evolution, it will be part of a new
synthesis of evolution that will reveal a deep intelligence in nature that
is far grander than any theistic vision yet proposed. Equally, the new
epistemology will make the old epistemology’s project to “settle truth
claims” seem quaint and manipulative. The complicated intellectual
machinery to prove someone right (or especially someone else wrong) will
shift from being the main avenue of disagreement to one path on a menu of
approaches to disagreement when a full trust is returned to the fecundly
synthetic and inherently pragmatic naturalistic nature of knowledge.
Epistemology as a veiled form of combat was always a rather transparent
artifice that is no doubt largely responsible for the massive
disenchantment of the wider public with intellectual life.
Revisioning epistemology demands reaching beyond what is already visible.
Being wrong about the contours of a new vision of knowledge is not worth
the greater risk of not imagining where we should be looking for answers
to the question of the naturalistic nature of knowledge. What follows is
an outline of a different approach to the naturalism of mind in that it is
not a brain-centric theory only but instead is also about the
organism-environment interface. It takes its beginnings at four hints that
have been put forward by separate traditions. The first hint is that mind
is distributed out into the environment as well as in the brain and is
suggested my many researchers.2 The second hint is from J.J.
Gibson and the school of Ecological Psychology that suggests that features
of the environment offer “affordances” as resources for behavioral
activity.3 The next hint is from Gregory Bateson whose concept
of mind as composed of circuits of means and ends gives an insightful way
that affordances can be part of distributed mental resources. For example,
a Bateson commentator describes the utility of circuits as systems to
break the dualism of brain and environment:
"The self-evident
quality of the boundary that divides organism and environment becomes less
and less obvious the closer we approach it. Bateson, in his classic
example of the man-axe-tree circuit, suggests that only the total system
of tree-eyes-brain-muscles-axe-stroke-tree has the quality of immanent
mind. What occurs in this system is a series of transforms and what
happens in the environment is as essential to the circuit as the
sensory-muscular processes in the human participant. There is danger in
separating meaning and context, or participant and setting, of falling
into the trap of viewing one as independent variable and the other as
dependent variable.”4
The fourth hint
towards a naturalistic view of mind comes in varying degrees from Bateson,
J.J. Gibson and the participatory epistemology of Jorge Ferrer among
others; it is that life is about regulation of the organism, about
continually shifting and adjusting rather than the supposed knowing and
then acting. This is a striking shift in frame of reference from the
ancient, probably Homeric roots, notion of cognition and then action to
the new frame of environmental harmonizing by using differences for
regulation and participation.5
So, the outline of naturalism proposed here begins with these four hints:
that mind is distributed, that the environment offers organism-significant
features called affordances, that organisms make use of
organism-environment associative circuits connecting brain circuitry and
affordances and that knowing is a relation to the environment that is more
like an organism’s regulation of itself than like Zeus’ acts from
brilliant cognition to action effects. This proposed view of naturalism
for mind is notably wider than a naturalism that would limit explanation
to the brain. For this reason it should be called something else such as
brain-body-environment naturalism. And its basic posture of subject to
object is shifted from the rather separated observer to a frame of
reference that finds the organism enmeshed in its environment. The basic
metaphor for knowing is more like coupling than observing; this is the
sense of mind as regulation. When this view is considered in relation to
the question of consciousness, it suggests that the experience of
awareness is more intuitively plausible as an inherently environmentally
distributed process.
It should be noted that this outline about brain-body-environment
naturalism for mind is more of a conjecture than even an hypothesis. It is
different enough to potentially be framed as a new paradigm. If it has
merit and is worthy of initiating a new epistemology, then the hypothesis
must show that it agrees with evidence better than the old
brain-perched-on-a-body-in-a-field-of-objects model. To begin to defend it
is to approach it as a general question of the nature of the organism.
While seeming to enlarge the question of mind hopelessly to the at least
as intractable question of what is life, this move is both necessary and
helpful. The two questions–that of the organism in its environment and
that of the mind observing reality–are probably isomorphic and certainly
carry a lot of baggage from one to the other. Hopefully understanding can
also go both ways between them.
The first trend to notice in the study of organisms is the exciting new
field of evolutionary developmental theory or “evo-devo.” Development
refers to the part of the life cycle of an organism, particularly the more
complicated multicellulars, where there is growth, change and forms that
are not typically identified as adult during early phases of an
individual’s life cycle. Formerly, before evo-devo and in the sway of the
more gene-centric view, development was considered an incidental aspect of
the genes’ doing their directive control. Now with evo-devo it is realized
that development is more a process of absorbing and adjusting to
environmental information where the “inner environment” such as genes and
other cells are constraining influences to growth just as are the
constraining influences from the environment including mothers,
conspecifics, other organisms and abiotic factors. These sources of
environmental influence on development are not only an important source
for determining what the organism becomes but in many cases they are
repeatable from one generation to the next so that there are other robust
channels of form continuity in evolution besides genes. The environment is
not just for selection but is also for development and the offering of
variability for selection. The other emphasis from evo-devo is how
modular, holistic and plastic the developmental process is. This wholeness
absorbs much of the noise from environmental perturbations and from random
mutations which gives organisms their robustness and freedom from the
brittleness implied by genes only determined development.6
The extent to which biology particularly before evo-devo has been
harnessed to a dualistic frame separating inside and outside is clear:
“The mechanistic
reductionism and the clear separation of internal and external were as
necessary in the nineteenth century for the creation of a scientific
biology as Newton’s ideal bodies and perfect determinism were for the
physics of the seventeenth. But we must not confuse the historically
determined necessity of a particular epistemological stance at one stage
in the development of a science with a perfect model that will guarantee
all future progress.”7
And researchers are
realizing that this boundary exists neither in principle nor in practice:
“The nature-nurture
dichotomy disappears with the realization that the developing phenotype
responds to both internal and external stimuli in much the same way.”8
The claim here is
that even more than for biology a science of the mind needs to work easily
and confidently across the boundary of an organism. Towards this goal my
contribution in this revisioning is to offer a better understanding of the
above-mentioned concept of affordances. Affordances can be seen as a more
general biological characteristic–constraints. A very simple biological
constraint is a catalyst, a chemical such as a protein that has enough
geometrical structure to favor or inhibit certain chemical reactions. The
concept is more generally from physics where it implies actual given
conditions such as initial or boundary conditions that are the specific
factors allowing general causal laws of physics to happen in particular
ways. Organisms employ lots of them–gradients, membranes, various
structures, catalytic functions of all types, innate physio-chemical
patterns–to shape processes in ways that reinforce the continuity of the
organism. Additionally, organisms employ constraints external to their
ostensible skin/cell wall boundaries in order to favor a smaller traffic
of input and output that is equally important to the processes of
continuity. Selective receptors constrain the probabilities of what comes
in or what comes out of cells. In the simplest instance the chemical
surround of an organism constrains the metabolism of the organism just by
the richness or paucity of supply of needed nutrients. Because of this
organisms evolved to something like crude perception where certain
environmental distributions of substrates constrained the organism to
change, adapt its metabolism or move. What were real limitations in the
environment became more like different types of allies. Or, constraints
became less restraining and more facilitating. Internal change became
coupled to external constraints. Whole, connected systems of organisms
were involved in a dance with external cues large and tiny.
Now while evolution was employing vast numbers of constraints internally
to organisms so that the internal connectivity of processes went way up,
evolution also was increasing the number and type of external constraints
for organisms. Organisms began to contribute constraints to the
environment. The secretion of an enzyme might lead to more nutrients being
available or even to the toxification of a competitor. The manipulation of
local environments is underway. These prototypical uses of external
constraints whether by passive reaction or by active changing for self or
for other continued to evolve. Perception and categorical perception were
passive exploitation; niche construction, skills, tool use and markings
were active use of external constraints either for self (and for progeny)
or against competitors. Perception became active in intentionality. It is
important to notice that even passive use of constraints contributed new
constraints to the environment. A new perceptual function by one class of
organisms present an environment with a new detectability constraint to
others. Evolution has given not just a parade of species but a growing
wealth and refinement of biologically created environmental constraints.
It is through such an understanding of the interplay of organisms and
constraints that the organism-environment conceptual boundary can be
crossed to allow a non brain-centric view of mind and knowledge to begin.
All non-simple organisms exploit and produce external constraints.
Hominids made the breakthrough we made by chaining the exploitation and
production of external constraints into a cumulative cycle mediated by
learning. Brains and their neural plasticity gave much more flexibility to
the exploitation of external constraints developmentally over the life
cycle while hands and voices greatly increased the environmental
construction of constraints some of which endured across generations. This
same argument without the generalized sense of external constraints is
made by Kim Sterelny:
“Hominids make
aspects of the physical or social world more salient by marking them
physically, linguistically, or behaviorally. Collectively then, hominid
groups buffer the increasing cognitive demands placed on them by their own
technologies, their extractive foraging, and their social relationships.
Such buffering allows the further expansion of information-hungry
techniques by reducing the burden of such techniques on individual
agents.”9
And Sterelny again:
“A theory of human
cognitive evolution needs to integrate the biological and
social-scientific perspectives on human nature. Niche construction and its
partial transformation into bona fide inheritance is the key to this
integration. Some of the apparatus of hominid social life has become part
of inherited hominid developmental resources. Hominids do not just inherit
genes: they inherit epistemic resources that scaffold the development of
life skills that are characteristic of their parents and of their
immediate group, and which quite often distinguish them phenotypically
from other hominids. Thus niche construction is a mechanism that supports
developmental flexibility: a child becomes a skilled hunter rather than a
fisherman because be inherits this set of developmental resources.”10
Sterelny’s argument
makes more sense from the vantage of the outline of a generalized theory
of biologically enriched environment of constraints. When the two are
combined, mind appears like an aspect of life both of which are processes
that adapt to and utilize constraints for self-continuity. This argument
about the nature of life is similar to and inspired from the work on
fundamental biology of Stuart Kauffman and Terrence Deacon.11
If mind is indeed like this environment-brain-body process using external
constraints and neural constraints, then it exhibits all the four hints
mentioned at the beginning of this outline and in particular the aspects
of circuits and affordances. Knowledge would appear as circuits or
patterns of constraints that are again bidirectional in either being
adapted to or actively maintained. This supports the dual nature of
knowledge as being both objective and constructive. This view of mind is
also a view about reality. Instead of the reflective and dualistically
separated view of mind from the old epistemology hovering nowhere above
reality, there is a saturated view of mind as part of an environment that
is actively being constrained by organisms. It is also a view that
fundamentally acknowledges culture and cultures as particular
constellations of constraints and their patterning with environments and
history as part of the determining mix of constraints. Similarly it is a
view that acknowledges that paradigms, subcultures and even individuals
are nudged if not forced to make and behaviorally adapt to particular
clusters of constraints. A person is an instantiation, a body and, given
the hugeness of the world and its constraints, a particular subset of the
world’s constraints. The everywhere and omniscient mind that was dreamed
of in some of the exuberant phases of the Enlightenment is not possible.
This view of mind as employing a vast array of external constraints
coupled to a vast array of neural and somatic constraints is also a claim
about reality. Instead of the omniscience over the flatland of objective
reality as the extreme prototype of one part of the legacy of the
Enlightenment, the view of the world saturated by individual, cultural and
species constraints gives a different portrait of reality itself. It is
thick with meanings and semiosis of all types and is comparably complex to
both the richness of the body and its brain as well as of the meaning
found in the humanities. To look around is to realize that everything
about us is a constraint of some type. These words are attempts to
constrain a discussion; sidewalks and architecture are shaped constraints;
clothes are attempts to constrain my mood and someone’s sense of my
identity; learning is an absorption of constraints while language produces
them; memories are both internal constraints of some sort in neural
circuits as well as external constraints in their interactions with
others; and so forth. The human-built environment is not just the same
molecules as before humans but is a massive exploitation of form. And
these forms are used, made and maintained by organisms/humans in a vast
array of circuits of influence to ourselves and others.
And this view of mind supports the hinted fourth quality of participation
or life as regulation. Individuals (and specific groups) in having minds
that are necessarily particular constellations of constraints are both
limited and also gifted with the embodied particularities of reactive
patterning. This is a gift that epistemologists had forgotten until the
feminists and the embodiment direction brought it back. And this view of
mind and knowledge brings the what-is-knowledge question back to the
how-is-knowledge-used question. To be a particular constellation of
constraints and of behaviors among them is to be gifted with the
possibility to directly experience the joy of their further growth.
Knowledge as the experience of life rather than only the test of
correctness is the great opportunity for the practice of epistemology.
Epistemology can become the satisfaction and the practice of the everyday
as well as the study of the exceptional throughout the whole extended
organism including body, emotions and environmental synchrony.
Evolutionary developmental theory speaks of the vast array of
possibilities for the development of a particular organism and even of
many rather canalized alternative phenotypes in a population. When the
complexity of brains and human behaviors are factored into this
optionality of development, it is not surprising that humans can find so
many experiential possibilities as well as cognitive choices. Conceiving
of mind as a developmental process of accommodation or regulation with
externalities is to have simultaneously an experiential theory (the body’s
continual regulation) and a cognitive model. This view of mind strongly
supports the depth of experience that embodied minds coupled to complex
environments can have. Enhanced experiences such as mystical ones, the
subliminal effects for intuition and psi phenomena, and just the everyday
validation of personal moments of wonder, creativity or flow are all more
sensible for organisms as complex, environmentally coupled adjusting
wholes.
One challenge is that if knowledge is naturalistic, how does society
handle the normative project of ever knowing who is right or true? The
answer is that we don’t; we live and adjust our views with practical and
persuasive avenues of deciding without any appeals to an absolute. The old
epistemology actually interferes with progress in shifting to a new,
naturalistic epistemology by continuing to dangle the possibility of
deciding questions of truth in a fundamental way. What is more necessary
than ever is the separation of public discourse from the culture of
secular rationalism. Confusing the two keeps trying to use the culture of
secular rationalism as the default pragmatic language of the political
commons. Brain-body-environment naturalism underscores that cultures are
always embodied instantiations and removes the pretense, even the
hypocrisy of philosophy and science that theirs is an impersonal discourse
while it is common cynicism that everyone thinks and acts from within
their personal passions as they should. This is the Achilles’ heel of the
old epistemology ever since Socrates’ appeal to a transcendent truth with
its denial of the personal in knowledge.
That the old epistemology would still countenance the supposition that
truth is inherently decidable should be a scandal. A fully naturalistic
epistemology will support many ways and methods that have proven effective
in improving the truth value of beliefs, but it will not indulge in the
conceit that any universal or absolute truths are attainable. What is
possible, attainable and desirable is that epistemologists join forces
with university administrators and political groups as businesses have
already begun and begin the work of reforming universities to reflect
naturalistic codes of using practical, logical, engaged and persuasive
arts to integrate differences of knowledge. The old epistemology’s appeal
to absolute truth even in latent form should not be promoted in any form.
Epistemologists and universities have a huge opportunity to initiate
naturalistic reform in epistemic disagreements so that a culture that
appreciates and uses its differences can grow up and replace the old
epistemic culture that retreats behind definitive knowledge claims.12
It is worth remembering that engagement and enculturation are two of the
most efficacious ways of blending opposing views–both of which are
relatively slow. A favorite story comes to me secondhand of a Cherokee
from Oklahoma who was asked what beliefs were required to become a
Cherokee. This question was either asked by a Baptist preacher or asked in
distinction to the beliefs of god and sin of a Baptist preacher. The
Cherokee replied that all that was required was to dance the dances for at
least three years.
In giving up absolute knowledge handed down from a god of universal truth
and in turning to biology and to evolution to understand what knowledge
actually is, there is the potential to be part of the unraveling of a new
synthesis of evolutionary theory that will reveal that knowledge is a
natural growth on the planet just like species. The human burden of
defending absolute truth during the historical phase of an absentee god
can relax into the understanding that knowledge happens and pragmatic
truth happens despite ourselves. The brain-body-environment view also
paints such a rich view of knowledge and reality that is suggests relaxing
the hope of the decidibility of everything. It is impossible; new
constraints of meaning are created faster than many questions can be
decided as is seen in news reporting that has become spin production. From
a naturalistic perspective spinning constraints on others is commonplace.
What will help detoxify the vicious spin production of today will be not
its impossible suppression and denial but its acceptance in a pragmatic
culture fostering better personal accountability in our knowledge claims.
The real revisioning in epistemology will occur when knowing becomes more
about the being of knowing including our holding meaning rather than the
doing of knowing with its underlying frame of conquest in which it has
been so successful during the historical period. To know is to be
personally connected to public constraints.
References:
Barnlund, Richard. 1981. "Toward an Ecology of Communication." from
Bateson, Gregory et al. Rigor and Imagination: Essays from the Legacy
of Gregory Bateson.
Clark, Andy. 1997. Being There: Putting brain, Body, and World Together
Again. MIT Press.
Deacon, Terrence. 1997. The Symbolic Species: The Co-evolution of
Language and the Brain. W.W. Norton.
Ferrer, Jorge, N. 2002. Revisioning Transpersonal Theory: A
Participatory Vision of Human Spirituality. State University of New
York Press.
Jablonka, Eva & Marion Lamb. 2005. Evolution in Four Dimensions:
Genetic, Epigenetic, Behavioral, and Symbolic Variation in the History of
Life. MIT Press.
Johnson, Mark. 1987. The Body in the Mind; The Bodily Basis of Meaning,
Imagination, and Reason. The University of Chicago Press.
Lewontin, Richard. 2001. “Gene, Organism and Environment” Pps. 59-66.
Cycles of Contingency: Developmental Systems and Evolution. Edited by
Susan Oyama, Paul Griffiths & Russell Gray. MIT Press.
Reed, Edward S. 1996. Encountering the World: Toward an Ecological
Psychology. Oxford University Press.
Rouse, Joseph. 1996. “Beyond Epistemic Sovereignty” pps. 398-416 in Peter
Galison & David Stump, editors. The Disunity of Science: Boundaries,
Contexts and Power. Stanford University Press.
Sterelny, Kim. 2003. Thought in a Hostile World: The Evolution of Human
Cognition. Blackwell.
West-Eberhard, Mary Jane. 2003. Developmental Plasticity and Evolution.
Oxford University Press.
Willard, Charles Arthur. 1996. Liberalism and the Problem of Knowledge:
A New Rhetoric for Modern Democracy. University of Chicago Press.
Wilson, Robert A. 2004. Boundaries of the Mind: The Individual in the
Fragile Sciences. Cambridge University Press.
Notes:
1. At Chapel Hill in March 2001.
2. Here are two sources of support for the view that mind is distributed
outside the organism:
“For starters, the nature and the bounds of the intelligent agent look
increasingly fuzzy. Gone is the central executive in the brain–the real
boss who organizes and integrates the activities of multiple
special-purpose subsystems. And gone is the neat boundary between the
thinker (the bodiless intellectual engine) and the thinker's world. In
place of this comforting image we confront a vision of mind as a grab bag
of inner agencies whose computation roles are often best described by
including aspects of the local environment (both in complex control loops
and in a variety of information transformations and manipulations). In
light of all this, it may for some purposes be wise to consider the
intelligent system as a spatio-temporally extended process not limited by
the tenuous envelope of skin and skull." Clark (1997). Pps. 220-1.
“Although I have said less about the mind as embodied, I think that the
exploitative view of representation can be applied to make sense of the
embodiment of cognition as well, where the body becomes another resource
that cognitive systems use to work their magic no different in kind from
cognitive resources in the environment to which the individual is
coupled.” Wilson (2004). P. 210.
3. See, e.g., Gibson’s successor, Reed (1996).
4. Barnlund (1981). P. 95.
5. The shift in frame of reference from cognition-action to regulation by
environmental harmonizing is illustrated by the following two quotes: “The
one thing that seems to have united psychologists, neuroscientists, and
cognitive scientists is the assumption that the brain functions to
construct and utilize representations of the world around us. The
ecological psychology promoted here does not share this assumption, and
instead tries to understand how organisms make their way in the world, not
how a world is made inside of organisms.” Reed (1996). Pps. 10-11.
“First, participatory alludes to the fact that, after the break with
Cartesianism, transpersonal events–and the knowledge they usually
convey–can no longer be objective, neutral, or merely cognitive. On the
contrary, transpersonal events engage human beings in a participatory,
connected, and often passionate knowing that can involve not only the
opening of the mind, but also of the body, the heart, and the soul.
Although transpersonal events may involve only certain dimensions of human
nature, all dimensions can potentially come into play in the act of
participatory knowing, from somatic transfiguration to the awakening of
the heart, from erotic communion to visionary cocreation, and from
contemplative knowing to moral insight, to mention only a few.” Ferrer
(2002). P. 121.
6. To give a sense of the logic of evo-devo there are the following
supporting quotes: “Possession of a particular trait rather than an
alternative trait can be either genetically or environmentally determined,
but regulation–the mechanism or the process–can never be determined by
genes or environment alone, because the mechanism is an aspect of
structure, and structure is always a product of both genetic and
environmental influence. There is no exception to this universal law of
dual environmental-genetic influence.” West-Eberhard (2003). Pps. 99-100.
“When dealing with plastic traits, then, one cannot ignore the dual role
of the environment in determining the strength of selection and the course
of evolution: the environment is not only the agent of selection in the
sense of being the arena where phenotypes are evaluated in a game of
survival and reproductive success. It is also an agent of development,
which by interacting differently with different available genotypes sets
the phenotypes in the positions where they will be seen by selection.”
West-Eberhard (2003). P. 101.
One new book speaks of three channels of evolution in addition to genes.
See Jablonka, Eva & Marion Lamb (2005).
7. Lewontin (2001). Pps. 59-60.
8. West-Eberhard (2003). P. 99.
9. Sterelny (2003). P. 157.
10. Sterelny (2003). P. 171.
11. From Kauffman’s investigation of autonomous agents; see Kauffman
(2000). And from two unpublished papers of Deacon’s, one on fundamental
biology utilizing a model of an autocell and one on processes of
emergence. See also Deacon (1997).
12. This case is made very well by Willard. For example, he ridicules the
culture of the old epistemology: “I’m right; my opponent is wrong. This
closure thwarts discourse with outsiders. It precludes agreement (that
isn’t surprising) but its worst political effect is that it obstructs
disagreement: It makes argument untenable by undercutting its necessary
conditions. People don’t need to hold the same beliefs to argue, or to
achieve decisions and execute policies. They need only reach agreement on
a viable measure of their differences that permits working agreements,
compromise, and consensus.” Willard (1996). P. 129.
Another writer, Mark Johnson, makes the same point: "The idea that
standards of truth–that what counts as accurate correspondence of
statement to fact–depend on our systems of description and our purposes
for having descriptions is often very distressing to people. To some
philosophers it seems as though there must either be absolute standards
(specifying one correct view), or else no standards at all. But we have
seen that this is not so, that there is indeed a middle ground between
these two extremes. Fortunately, nothing important is lost by the
realization that truth is not an absolute notion. It doesn't really matter
that we can't see the world through God's Eyes; for we can see the world
through shared, public eyes that are given to us by our embodiment, our
history, our culture, our language, our institutions, etc. This does not
mean, of course, that we are obliged to be happy with our present
knowledge limitations. But it does mean that we can know that we are
partially in touch with reality, not in the 'one correct way' but in one
or more of the possible ways in which Nature can be described. Thus, we
can still preserve a notion of truth-as-correspondence, as long as it is
contextually situated." Johnson (1987). Pps. 210-1.
A fair assessment of what is needed practically in the circulation of
legitimate knowledge through social institutions is the following: “What,
then, does a post-sovereign epistemology have to say about the
legitimation of knowledge? The crucial point is not that there is no
legitimacy, but rather that questions about legitimation are on the same
‘level’ as any other epistemic conflict, and are part of a struggle for
truth. In the circulation of contested heterogeneous knowledges, disputes
about legitimacy, and the criteria for legitimacy, are part of the
dynamics of that circulation. Understanding knowledge as ‘a strategical
situation’ rather than as a definitive outcome places epistemological
reflection in the midst of ongoing struggles to legitimate (and
delegitimate) various skills, practices, and assertions.” Rouse (1996).
Pps. 412-3.