大解释理论的内在概率

IF 0.4 0 PHILOSOPHY
Ted L. Poston
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引用次数: 4

摘要

本文阐述了一种方法,除了追求简单性之外,为宏大的解释理论奠定相对较高的先验概率。我通过使用可能观点的解释性质来限制可能理论的数量,探索列举宇宙的可能大理论的空间的可能性。我通过展示Swinburne对简单性的吸引力在几个方面都存在问题来激发这种另类基础。然后,我认为有三种看似合理的观点——有神论、无神论和无政府主义——满足了合理性的解释要求。其他可能的观点缺乏这三种理论的解释力。因此,这种解释性的基础为有神论、无神论和轴心主义提供了一种非平凡的先验概率。我的方法的一个重要结果是,少量的经验证据可以对宇宙大理论的后验概率产生重大影响。我在这篇论文中的目的是阐明宇宙大解释理论相对较高先验概率的另一种基础。这对于这些理论的实证论证很重要。例如,有神论的一个论点*我感谢Scott Davidson、Chris Dodsworth、Michael Ferry、Nicholas Jones、Daniel Massey、Kevin McCain、Thomas Metcalf、Calum Miller、Mark Murphy、Richard Swinburne和Chase Wrenn对上一份草案的有益评论。这篇论文的早期草稿得益于宗教哲学学会的有益讨论。我感谢两位匿名的本刊评论者的深入评论。任何留下的错误都可能归因于宇宙的熵,归因于凯伦,或者归因于作者没有听从优秀同事的明智建议。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Intrinsic Probability of Grand Explanatory Theories
This paper articulates a way to ground a relatively high prior probability for grand explanatory theories apart from an appeal to simplicity. I explore the possibility of enumerating the space of plausible grand theories of the universe by using the explanatory properties of possible views to limit the number of plausible theories. I motivate this alternative grounding by showing that Swinburne’s appeal to simplicity is problematic along several dimensions. I then argue that there are three plausible grand views—theism, atheism, and axiarchism–which satisfy explanatory requirements for plausibility. Other possible views lack the explanatory virtue of these three theories. Consequently, this explanatory grounding provides a way of securing a non-trivial prior probability for theism, atheism, and axiarchism. An important upshot of my approach is that a modest amount of empirical evidence can bear significantly on the posterior probability of grand theories of the universe. My aim in this paper is to articulate an alternative grounding to a relatively high prior probability for grand explanatory theories of the universe. This is important for empirical arguments for such theories. For instance, one argument for theism ∗My thanks to Scott Davidson, Chris Dodsworth, Michael Ferry, Nicholas Jones, Daniel Massey, Kevin McCain, Thomas Metcalf, Calum Miller, Mark Murphy, Richard Swinburne, and Chase Wrenn for helpful comments on a previous draft. An earlier draft of this paper benefited from useful discussion at The Society for Philosophy of Religion. I am grateful to two anonymous reviewers of this journal for in-depth comments. Any errors that remain may be credited to the entropy of the universe, to Karen, or to the author’s failure to heed the sensible advice of superb colleagues.
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