Recent scientific advances have placed many traditional philosophical concepts under great stress. In this pathbreaking book, the eminent philosopher Robert Nozick rethinks and transforms the concepts of truth, objectivity, necessity, contingency, consciousness, and ethics. Using an original method, he presents bold new philosophical theories that take account of scientific advances in physics, evolutionary biology, economics, and cognitive neuroscience, and casts current cultural controversies (such as whether all truth is relative and whether ethics is objective) in a wholly new light. Throughout, the book is open to, and engages in, the bold exploration of new philosophical possibilities.
Philosophy will never look the same. Truth is embedded in space-time and is relative to it. However, truth is not socially relative among human beings (extraterrestrials are another matter). Objective facts are invariant under specified transformations; objective beliefs are arrived at by a process in which biasing factors do not play a significant role. Necessity's domain is contracted (there are no important metaphysical necessities; water is not necessarily H2O) while the important and useful notion of degrees of contingency is elaborated. Gradations of consciousness (based upon "common registering") yield increasing capacity to fit actions to the world. The originating function of ethics is cooperation to mutual benefit, and evolution has instilled within humans a "normative module": the capacities to learn, internalize, follow norms, and make evaluations. Ethics has normative force because of the connection between ethics and conscious self-awareness. Nozick brings together the book's novel theories to show the extent to which there are objective ethical truths.
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Robert Nozick was Pellegrino University Professor at Harvard University. His book Anarchy, State, and Utopia received a National Book Award.
Excerpts from Robert Nozick's Invariances Necessary truths are invariant across all possible worlds, contingent ones across only some. No wonder necessity lures philosophers. It is the flame, the philosopher the moth. Our intuitions that certain statements are necessary do not powerfully support this claim when natural selection would produce strong intuitions of their self-evidence, even were these statements (only) contingently true. Contemporary philosophers who give great weight to intuitions need to offer some account of why such intuitions are reliable and are to be trusted. Of course, if the purpose of such philosophy is merely to codify and systematize the intuitions that (for whatever reason) are held, then a philosophy built upon intuitions will need no further basis. And it will have no further validity. You might think that an insight into metaphysical impossibility could save the physicists much useless work by thereby excluding something as physically possible. Things seem to have worked in the opposite direction, though. Driven by a need to explain strange data, physicists formulate theories that countenance what previously was held to be metaphysically impossible. . . The physical tail wags the metaphysical dog. Why is there an objective world? Within evolutionary cosmology scientific laws might be viewed as the heritable structure of a universe, akin to what in biology would be an organism's genetic endowment. . . Suppose that the reproductive process of a universe produces transformed offspring universes that differ from their parent. The greater the transformations that a law is invariant under, and the wider their number, the greater is that law's heritability. The vast majority of the universes that exist through the processes of evolutionary cosmology, therefore, will exhibit laws that are invariant under a wide range of significant transformations. Such invariance, we have seen, is exactly what constitutes objectiveness. Evolutionary cosmology gives us objective worlds.
An ambitious, stimulating effort to revitalize the notions of truth and objectivity in a way that takes account of contemporary physics and biology, Nozick's latest book lays out an agenda at once bold and tentative: to propose "new and philosophically interesting" theses, but to aim only at exploration, not at conclusive proof. The Harvard professor's style is accessible, his approach refreshingly nondogmatic. A chapter on truth and relativism builds on quantum mechanics to yield the conclusion that truth is relative to time and place, but conscientiously makes room for the possibility that it is not. Nozick's proposal that truth "is what explains success in acting upon beliefs" is nicely nuanced, as is his argument that an "objective fact is one that is invariant under all admissible transformations." Despite the book's many strong points, there are weaknesses. Nozick is all too ready to accommodate philosophy to present-day scientific opinion, as if the former were the handmaiden of the latter. And although he is avowedly dedicated to opening "possibilities for consideration," he never considers the difference theism might make to his investigations. Even so, the book is a valuable inquiry into truth and objectivity in both the physical and mental worlds. (Oct.) Forecast: Nozick is a well-known philosopher within academia, and most university collections will be a lock for this title, as will many syllabi. Yet lay readers, if encouraged, will find it accessible, but requiring a preexisting commitment to the subject.
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