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Di Iorio - Cognitive autonomy and methodological individualism : the interpretative foundations of social life

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Di Iorio Cognitive autonomy and methodological individualism : the interpretative foundations of social life
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Di Iorio offers a new approach to Hayeks Sensory Order, linking neuroscience to the old Verstehen tradition and to contemporary theories of self-organizing systems; this should be on the reading list of everyone who is interested in Hayeks thought.

Barry Smith

University at Buffalo, editor of The Monist

This impressive and well-researched book breaks new ground in our understanding of F.A. Hayek and of methodological individualism more generally. It shows that methodological individualism sanctions neither an atomistic view of society nor a mechanical determinism. The book carefully analyzes an important tradition in the social sciences, and compares it to many important philosophical, sociological and economic systems of thought. This is an enlightening book for all scholars interested in the methodological problems of the social sciences.

Mario J. Rizzo

New York University

One of Hayeks most important contributions is his linking of complex methodological individualism, which deals with the emergence of spontaneous orders and unintended collective structures in complex self-organizing social systems, with a cognitive psychology. What makes Francesco Di Iorios book of great interest is that, by building on Hayeks seminal book The Sensory Order, it deepens the connections between cognition and rules of just conduct, taking into account relevant theories on subjectivity and consciousness such as phenomenology, hermeneutics and enactivism.

Jean Petitot

cole des Hautes tudes en Sciences Sociales, EHESS, Paris

In this thoughtful and enlightening book Francesco Di Iorio uses Hayeks cognitive psychology as the starting point for investigation of the relationship between the autonomy of the agent and socio-cultural influences within methodological individualism. The book provides an illuminating and innovative analysis of a central issue in the philosophy of social science by setting Hayeks view on mind and action in fruitful relation to approaches such as Gadamers hermeneutics, Merleau-Pontys phenomenology, Varelas and Maturanas enaction, Boudons interpretative sociology, Poppers fallibilism and Mises praxeology. One of the most interesting aspects of this book is its argument that hermeneutics and fallibilism refer not to two different methods but to the same one.

Dario Antiseri

Emeritus Professor at LUISS University, Rome

Francesco Di Iorios book explores, in an original way, the connections between Hayeks methodological individualism and his fascinating idea that human mind is both an interpretative device and a self-organizing system. It is a brilliant, clearly written work, characterized by a certain intellectual courage, which makes a remarkable contribution to the sociology of knowledge.

Grald Bronner

Paris Diderot University

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Springer International Publishing Switzerland 2015
Francesco Di Iorio Cognitive Autonomy and Methodological Individualism Studies in Applied Philosophy, Epistemology and Rational Ethics 10.1007/978-3-319-19512-4_1
1. Introduction
Francesco Di Iorio 1, 2
(1)
ESCP Europe Paris, Paris, France
(2)
LUISS University, Rome, Italy
Francesco Di Iorio
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This book investigates the Verstehen approach, as understood within methodological individualism, i.e. the idea that action must be explained through the understanding of its meaning to an agent. To appraise this approach, the book focuses on many different authors, with particular attention being paid to Friedrich Hayek, one of the most eminent supporters of methodological individualism in the twentieth century. Hayeks contribution to the philosophy of the social sciences and the philosophy of mind is used as a starting point to deal with the theoretical issues related to the understanding of action. By using Hayek in this way, I try at the same time to clarify some aspects of his work that are less well-known. One of the goals is to demonstrate that Hayeks reflections on mind include a very original argument in favor of Verstehen , an argument that has been rather neglected within the philosophy of the social sciences.
Before presenting the topic of this book in detail I need to clarify what I mean by methodological individualism. There is no univocally accepted definition of this approach (see Zahle and Collin , p. 11). Two coexisting approaches can be distinguished within the tradition of methodological individualism: atomistic and non-atomistic. The atomistic approach neglects many effects of social conditioning and deals with fictional situations and unrealistic hypotheses about human action and rationality (it is employed by mainstream economics, and is the foundation of social contract theory). By contrast, the non - atomistic approach focuses on the real historical and socio-cultural presuppositions of action and social order, and it admits the existence of various structural constraints that affects human conduct. The non-atomistic individualist tradition has been developed by theorists belonging to different schools and periods, who have developed partially different epistemological styles of inquiry: among them, Adam Smith, Bernard de Mandeville, David Hume, C.-L. Montesquieu, Alexis de Tocqueville, Carl Menger, Georg Simmel, Max Weber, Herbert Spencer, Alfred Schtz, Ludwig von Mises, Karl Popper, Robert C. Merton, Friedrich Hayek, Raymond Boudon, Michel Crozier and Jon Elster. As understood by these thinkers, methodological individualism regards society as a systemic phenomenon, and it is consistent with the reference to irreducible concepts and explanations. Here the term methodological individualism connotes the theory of society developed by this non-atomistic branch of methodological individualism. Since I shall be investigating the real and historically concrete sociological presuppositions of action and social order, I shall focus only on this variant of methodological individualism, and pay no attention to the atomistic theories of society, which are based on an unrealistic (abstract) conception of the agent.
In this book, methodological individualism uses two complementary assumptions in explaining the social world. The first, the autonomy of the actor, is an expression borrowed from Varela (), a cognitive scientist whose theory of mind was similar to Hayeks. Autonomy means self-determination. It is the idea that the cause of action must be sought within the individual rather than in the external environment. As will be clarified, this idea does not mean that the individual is absolutely free from external constraints, only that he or she is a meaning-making being, who is hermeneutically engaged and who, for this reason, cannot be mechanically determined by the environment. As Hayek stressed, the existence of this autonomy entails and justifies the fact that social research must include an interpretative dimension, i.e. Verstehen . The second assumption is that social phenomena cannot be explained solely through the understanding of the subjects intentions, as they largely depend on the unintended consequences of their actions. This means that, while social phenomena are always caused by human actions, they are quite often not deliberately sought and planned (a traffic jam may be regarded as a common example).
These two assumptions are linked for an obvious reason: the explanation of social phenomena in unintentional terms is impossible if we deny that people act intentionally, i.e. if we deny that individuals are self-determined and that they are the cause of their own actions. This point is made clear if we contrast G. W. F. Hegels concept of the cunning of reason and Hayeks concept of spontaneous order. Hegel argued, as did Hayek, that there is a divergence between intentions and the consequences of intentions, but he did not explain historical events in terms of spontaneous order. Hegels cunning of reason assumes that an individuals actions are controlled by a hidden historical force the Spirit so that human beings are led to act as part of a larger historical progress. Here there is no spontaneous emergence, but rather the accomplishment of a preprogrammed scheme controlled by a superior will.
In contrast, Hayek, following methodological individualism, assumed that social phenomena are not predetermined. In a spontaneous order, there are two sources of indeterminism, both of which were denied by Hegel: the free actions of individuals; and the unpredictable consequences of those actions. If one assumes that actors are remote-controlled and that they are thus not the ultimate cause of social phenomena, one must conclude that the social order is nothing more than a preestablished outcome. In other words, that it is still the product of an intentional will, even though this is not a human will, but rather the emanation of a superior power. Society and history cannot be explained on the basis of the principle of order from chaos, as was posited by Hayek.
Assuming that society and history are the reflex of a superior will implies that there is no place for methodological individualism in the social sciences. This is not only because there is no place for the concept of unintended consequences correctly understood, but also because there is no place for the intentionality of the actor. The problem of understanding the meaning that individuals attach to their actions which is crucial in the Verstehen tradition becomes irrelevant, because this meaning cannot be regarded as the real cause of social phenomena. The indeterminism of action is thus denied. For Hayek, by contrast, the concept of spontaneous order was strictly related to an interpretative theory of the social world, and to the assumption that individuals are intentional beings. In Hayeks opinion, the autonomy of a human, i.e. his/her being a self-determined being, is at the core of social dynamics. This is true in spite of the fact that Hayek focused more on the study of unintended consequences than on a theory of action.
If the autonomy of a human being is crucial for methodological individualism, the possibility of defending this approach presupposes the possibility of justifying this autonomy. This book deals with this problem of justification. As will be pointed out, the idea that social phenomena are the outcomes of hidden forces that control human beings is the product of an old religious superstition. A secularized version of this superstition is the core of the so-called sociological holism, the traditional rival to methodological individualism within the social sciences an approach favoured by Hegel, among others. The history of methodological individualism is the history of the attempt to eradicate the concept of hidden determination from the study of society, and make the human being the starting point of social analysis. Methodological individualism rests on the understanding that the social order is the unintentional product of many autonomous human actions. On this reading, the conflict between sociological holism and methodological individualism may be interpreted as a conflict between a theory of heteronomy and a theory of autonomy.
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