This essay is well worth a read. H/T to Brian Glenney for bringing it to my attention (I hang my head in shame for not having read it before).
This is a highly unusual collection worth checking out, co-edited by the very excellent Dagfinn Føllesdal – for the first time here is a work that seriously brings Adam Smith into the orbit of cogsci:
Can we have objective knowledge of the world? Can we understand what is morally right or wrong? Yes, to some extent. This is the answer given by Adam Smith and Edmund Husserl. Both rejected David Hume’s skeptical account of what we can hope to understand. But they held his empirical method in high regard, inquiring into the way we perceive and emotionally experience the world, into the nature and function of human empathy and sympathy and the role of the imagination in processes of intersubjective understanding. The challenge is to overcome the natural constraints of perceptual and emotional experience and reach an agreement that is informed by the facts in the world and the nature of morality. This collection of philosophical essays addresses an audience of Smith- and Husserl scholars as well as everybody interested in theories of objective knowledge and proper morality which are informed by the way we perceive and think and communicate.
Here is Troy Camplin’s intro to his paper for Hayek in Mind.
In many ways this paper is necessarily an introduction. I want to introduce away to understand F. A. Hayek’s ideas on both spontaneous orders and the brain by understanding network structures. More, I want to distinguish between networks that emerge top-down in organizations and cellular regulatory networks and those that emerge bottom-up in self-organizing systems and spontaneous orders, whose relations to each other follow similar patterns. Socialists argue, contrary to Adam Smith’s thesis that the economy selforganizes from the bottom-up (1776), that the economy should be consciously designed and given goals. Hayek modernized Smith with spontaneous order theory. At the same time, self-organization theory emerged in physics and chemistry, complex adaptive systems (CAS) theory emerged in biology, and network theory emerged in several disciplines; these are all in the same conceptual family as spontaneous order theory. Hayek was part of the 20th century revolution of bottom-up self-organization theorizing that sees the universe emerging on its own through natural processes. If everything in the universe is self-organized, where do we get this idea, resurrected by socialists, that conscious design is the norm? Humans, like most animals, evolved to immediately, instinctively recognize the signs of others of their species. With wolves, lions, and other strongly territorial species, scent signs mark territory to warn off others. But humans are more visual, so we leave visual evidence of order. As a consequence, we associate the presence of order with an orderer or designer, and the development of creationist theories to explain nature, soul theories to explain the mind, and governments to order society. Darwinism and self-organization theories replaced creationist theories (for most people); top-down soul theories, including Descartes’ homunculus theory, evolved into CAS theories of the brain’s network structures, out of which the mind emerges; top-down social theories (where the hierarchical structure of the Catholic church was reproduced in other Western social structures, for example) gave way to Adam Smith’s bottom-up self-organizing ‘‘invisible-hand’’ theory. While life and mind have continued to evolve toward theories of self-organization, our social theories took a u-turn when socialism emerged as a respectable theory of economic ordering. The designer fallacy, increasingly abandoned in theories of life and mind, was readopted in our social theories.
My chum Chor-yung Cheung who like myself is both an Oakeshottian and a Hayekian introduces his paper below:
Friedrich Hayek’s social philosophy is one of the most systematic and sophisticated among the contributions made by 20th-century liberal thinkers. His defense of the free market and individual freedom and his critique of collectivism of various kinds are mainly based on his epistemological theses, which in turn are derived from his social philosophy. Hayek once famously said, ‘‘the differences between socialists and nonsocialists ultimately rest on purely intellectual issues capable of a scientific resolution and not on different judgments of value,’’ and he believes that the doctrines advocated by the socialists ‘‘can be shown to be based on factually false assumptions,’’ and the whole family of socialist thought can be ‘‘proved erroneous’’ (1973, p. 6). One important area contributing to the development of Hayek’s epistemological theses is his works on theoretical psychology, and his book The Sensory Order: An Inquiry into the Foundations of Theoretical Psychology (1952a) plays a crucial role in this since it helped Hayek spell out the logical character of his social philosophy (1952a, p. v). It can be said that The Sensory Order enables Hayek to develop a conception of mind (which is essentially a classificatory and rule constituting complex order of a mental kind) that, on its own, enhances our understanding of cognitive psychology, and, when linked with Hayek’s social and political thought, helps strengthen Hayek’s epistemological defense of the free market and limited government. Although The Sensory Order did not attract the kind of scholarly attention it deserves for decades after its first publication in 1952, the path-breaking quality of the book and the integral part it plays in Hayek’s social philosophy are now widely recognized (see, e.g., Butos & Koppl, 2006; Caldwell, 2004; Feser, 2006; Gaus, 2006; Horwitz, 2000; Marsh, 2010; Rizzello, 1999; Smith, 1997; Weimer, 1982). Admittedly, The Sensory Order is a difficult book since it deals with questions of the most fundamental kind (such as the nature of mind and the limits of explanation). When one tries to relate The Sensory Order to Hayek’s broader defense of liberalism, the task becomes doubly difficult, and different interpretations of Hayek’s position in The Sensory Order may lead to diametrically opposite assessment of his contribution. Scholars who are unsympathetic to Hayek’s social philosophy tend to characterize his explanation of the mental order in The Sensory Order as ‘‘materialistic and naturalistic’’ and wonder how his brand of materialism with its implied physicalist notion of human agency can sit well with the defense of individual liberty. Contrariwise, defenders of Hayek like to stress his idea that the inherent nature of the mind as a classification apparatus sets limits to its capacity for self-explanation. They argue that social interaction in any developed society must involve so great a degree of complexity that no single mind or central planning unit can fully take into account all the respective preferences of, or the dispersed information possessed by, individual actors, making synoptic planning untenable. This chapter is an attempt to offer an interpretation of The Sensory Order in line with Hayek’s supporters. But it would like to go a step further by arguing that a liberal conception of human agency, in which the individual is characterized as distinct, free, evolutionary, creative yet culturally embedded, can be derived from Hayek’s theoretical psychology. In what follows, I outline my interpretation of The Sensory Order and defend Hayek against some major criticisms, including the criticism that his psychological works express or imply a physicalist conception of the mind. Furthermore, I identify some problems with Hayek’s conception of the self: in particular its ‘‘instrumental’’ tendency and corresponding lack of appreciation of the unique value of individual style and imagination.