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Frege's theorem states that Peano Arithmetic can be interpreted in Frege Arithmetic, a second-order system with one extra-logical axiom, Hume's Principle. The epistemological implications of this result have been controversial. Starting from Heck's epistemological analysis of the conceptual relations between cardinality, counting, and equinumerosity and expanding on his discussion of empirical results on numerical cognition, I assess the relative importance of equinumerosity and the successor relation in empirical results on numerical cognition in developmental psychology and linguistic anthropology. I conclude that both concepts independently play a role in the development of number concepts. However, the cognitive explanations of the acquisition of numerical concepts arguably do not lead to a full understanding of numerical concepts and are in various ways problematic from a methodological point of view. I conclude that for the analysis of numerical concepts in mathematical practice, a modest provisional apsychologism is commendable.

I analyse conceptual change and conceptual engineering in the special case of colour concepts. The case raises the prospects of conceptual engineering because a precise standard for measuring the amelioration of the structure of concepts is available. On the other hand, the study highlights the problems with controlling conceptual engineering pointed out by Cappelen. I argue that in the case of conceptual change of colour concepts varying degrees of optimization, design and control are possible. I submit that this observation can be generalized to other classes of concepts. As a result, the scope of conceptual engineering is reduced considerably; conceptual engineering appears as a limit case of conceptual change.

BACKGROUND:The constructivist position is often used for psychiatric diseases, in contrast with the general medical view. In the medical view a biological substrate is decisive for a classification as 'disease', which is not the case in the constructivist position.AIM: We investigate how both positions relate to each other in psychiatric diseases.METHOD: Analysis based on a conceptual analysis of Ian Hacking's book The Social Construction of What? (1999).RESULTS: Different objects ought to be distinguished in a constructivist analysis of psychiatric diseases; the disease itself and the idea or concept of that disease. These different objects interact with each other. These interactions can be made explicit by distinguishing interactive kinds from indifferent kinds. Doing so makes it clear that even if a disease is not determined by a biological substrate, this does not imply that a biological substrate is something completely separate from that disease.CONCLUSION: Hacking's philosophy makes it possible to move beyond the opposition between the medical and the constructivist account of psychiatric diseases by combining both accounts.

BACKGROUND The constructivist position is often used for psychiatric diseases, in contrast with the general medical view. In the medical view a biological substrate is decisive for a classification as ‘disease’, which is not the case in the constructivist position. AIM We investigate how both positions relate to each other in psychiatric diseases. METHOD Analysis based on a conceptual analysis of Ian Hacking’s book The Social Construction of What? (1999). RESULTS Different objects ought to be distinguished in a constructivist analysis of psychiatric diseases; the disease itself and the idea or concept of that disease. These different objects interact with each other. These interactions can be made explicit by distinguishing interactive kinds from indifferent kinds. Doing so makes it clear that even if a disease is not determined by a biological substrate, this does not imply that a biological substrate is something completely separate from that disease. CONCLUSION Hacking’s philosophy makes it possible to move beyond the opposition between the medical and the constructivist account of psychiatric diseases by combining both accounts.

Millions of human biological samples are stored worldwide for medical research or treatment purposes. These biospecimens are of enormous potential value to law enforcement as DNA profiles can be obtained from these samples. However, forensic use of such biospecimens raises a number of ethical questions. This article aims to explore ethical issues of using human bodily material in medical biobanks for crime investigation and prosecution purposes. Concerns about confidentiality, trust, autonomy and justice will be discussed. We explore how to balance these concerns against the importance of crime solving. Relevant case examples of forensic use of medical biobanks show that requests by law enforcement to access biobanks are handled in disparate ways. We identify some core ethical issues and conclude that further research on these issues is needed to provide ethical guidance.

In recent years philosophers have been interested in the methodology of metaphysics. Most of these developments are related to formal work in logic or physics, often against the backdrop of the Carnap-Quine debate on ontology. Drawing on Quine's later work, I argue that a psychological or cognitive perspective on metaphysical topics may be a valuable addition to contemporary metametaphysics. The method is illustrated by means of cognitive studies of the notions "identity," "vagueness," and "object" and is compared to other extant metametaphysical positions.

Edgington has proposed a solution to the sorites paradox in terms of 'verities', which she defines as degrees of closeness to clear truth. Central to her solution is the assumption that verities are formally probabilities. She is silent on what verities might derive from and on why they should be probabilities. This paper places Edgington's solution in the framework of a spatial approach to conceptualization, arguing that verities may be conceived of as deriving from how our concepts relate to each other. Building on work by Kamp and Partee, this paper further shows how verities, thus conceived of, may plausibly be assumed to have probabilistic structure. The new interpretation of verities is argued to also help answer the question of what the verities of indicative conditionals are, a question which Edgington leaves open. Finally, the question of how to accommodate higher-order vagueness, given this interpretation, is addressed.

I analyze Quine's later writings on analyticity from a linguistic point of view. In Word and Object Quine made room for a "strictly vegetarian" notion of analyticity. In later years, he developed this notion into two more precise notions, which I have coined "stimulus analyticity" and "behaviorist analyticity." The latter characterization is in many respects similar to Carnap's characterization of analyticity based on semantic rules and can be seamlessly incorporated in a Carnapian project of explication. I explain why Quine failed to see the importance of analyticity thus defined. I argue that Quine's views on language are deeply rooted in the American structuralist tradition in linguistics and that the resulting strict descriptivism and the strong emphasis on language change bring down the usefulness of analyticity.

That one's degrees of belief at any one time obey the axioms of probability theory is widely regarded as a necessary condition for static rationality. Many theorists hold that it is also a sufficient condition, but according to critics this yields too subjective an account of static rationality. However, there are currently no good proposals as to how to obtain a tenable stronger probabilistic theory of static rationality. In particular, the idea that one might achieve the desired strengthening by adding some symmetry principle to the probability axioms has appeared hard to maintain. Starting from an idea of Carnap and drawing on relatively recent work in cognitive science, this paper argues that conceptual spaces provide the tools to devise an objective probabilistic account of static rationality. Specifically, we propose a principle that derives prior degrees of belief from the geometrical structure of concepts.

This paper considers Kamp and Partee's account of graded membership within a conceptual spaces framework and puts the account to the test in the domain of colors. Three experiments are reported that are meant to determine, on the one hand, the regions in color space where the typical instances of blue and green are located and, on the other hand, the degrees of blueness/greenness of various shades in the blue-green region as judged by human observers. From the locations of the typical blue and typical green regions in conjunction with Kamp and Partee's account follow degrees of blueness/greenness for the color shades we are interested in. These predicted degrees are compared with the judged degrees, as obtained in the experiments. The results of the comparison support the account of graded membership at issue.

This paper gives an overview of the main philosophical applications to which conceptual spaces have been put. In particular, we show how they can be used to (i) resolve in a uniform way the so-called paradoxes of identity, which are basically problems concerning material constitution and change over time; (ii) answer one of the core questions in the debate concerning vagueness, to wit, the question of what a borderline case is, for instance, what makes some items neither clearly green nor clearly not green but borderline green; and, building on this answer, give a philosophically coherent account of the graded membership relation that is at the heart of fuzzy set theory; and (iii) provide a novel analysis of the concept of knowledge, which answers in a conservative way questions recently raised about the relationship between knowledge (or knowledge ascriptions) and the practical interests of putative knowers.

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Traditionally, epistemologists have held that only truth-related factors matter in the question of whether a subject can be said to know a proposition. Various philosophers have recently departed from this doctrine by claiming that the answer to this question also depends on practical concerns. They take this move to be warranted by the fact that people’s knowledge attributions appear sensitive to contextual variation, in particular variation due to differing stakes. This paper proposes an alternative explanation of the aforementioned fact, one that allows us to stick to the orthodoxy. The alternative applies the conceptual spaces approach to the concept of knowledge. With knowledge conceived of spatially, the variability in knowledge attributions follows from recent work on identity, according to which our standards for judging things (including concepts) to be identical are context-dependent. On the proposal to be made, it depends on what is at stake in a context whether it is worth distinguishing between knowing and being at least close to knowing.

Color qualia inversion scenarios have played a key role in various philosophical debates. Most notably perhaps, they have figured in skeptical arguments for the fundamental unknowability of other persons’ color experiences. For these arguments to succeed, it must be assumed that a person's having inverted color qualia may go forever unnoticed. This assumption is now generally deemed to be implausible. The present paper defines a variant of color qualia inversion—termed ‘‘color qualia compression’’—and argues that the possibility of undetectable color qualia compression is immune to the objections that have been levelled against color qualia inversion arguments, and that color qualia compression scenarios support full‐blown skepticism regarding other people's color experiences.