By Joseph Wayne Smith (auth.)

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Additional info for Reductionism and Cultural Being: A Philosophical Critique of Sociobiological Reductionism and Physicalist Scientific Unificationism

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Whether in fact there is evidence t/! or - t/! is an empirical matter, and unless some form of theoretical idealism was true (where what theories one holds determines the ontology of the World 7), it is a question which must be decided independently of T. If any testing experiments of T presupposed the truth of T, then vicious circularity would occur (more will be said on this point in our discussion of structuralism in the next chapter). But there are no good reasons for believing that this is the case.

For Sellars, a reconciliation is possible, insofar as the Manifest image is primary from the perspective of practical reason in viewing human beings as part of a community of intentional agents, but from a theoretical standpoint, it is the Scientific image which is the measure of the real. s A distinction equivalent to Sellars' distinction between the Manifest and 44 Scientific images of humanity and the world, is found in the work of both identity theorist PSUists (Le. the mental is identical (in a specified sense) to the physical; the Manifest world is identical to the Scientific world) and eliminative materialist PSU'ists (Le.

G. we assume that the other drivers intend to obey the road laws, and soon find out via road accidents when they do not). One could no doubt challenge these claims by defending solipsism. However, even if one was driven to such extremes, it seems that at least some explanations of ones' own behaviour with reference to ones' intentions, are in principle fa1sifiable. It might seem to me at time t I that I intended to do act A on the basis of reason R I , whilst latter at time tn, upon reflection, I may come to believe that R I was not my real reason for A at all because of evidence E; I take this to be a common aspect of experience.

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