Los estudios sociales de la ciencia y, en particular, la sociología del conocimiento científico, han criticado las filosofías de la ciencia por fundarse en epistemologías centradas en el individuo como sujeto de conocimiento, en detrimento de análisis que den cuenta de las comunidades científicas; una explicación del conocimiento científico centrada en el individuo es incapaz de dar cuenta de las tradiciones y actual estado de la ciencia. Este artículo sostiene, sin embargo, que la SSK no diluye el sujeto en la (...) comunidad científica sino que, por el contrario, permite definirlo en su interacción con otros, en la interpretación y organización del conocimiento de la naturaleza. Esto se hace recurriendo a la noción de identidad del sujeto en tanto practicante de la ciencia. (shrink)

Social epistemology is the study of the social dimensions of knowledge or information. There is little consensus, however, on what the term "knowledge" comprehends, what is the scope of the "social", or what the style or purpose of the study should be. According to some writers, social epistemology should retain the same general mission as classical epistemology, revamped in the recognition that classical epistemology was too individualistic. According to other writers, social epistemology should be a more radical departure from classical (...) epistemology, a successor discipline that would replace epistemology as traditionally conceived. The classical approach could be realized in at least two forms. One would emphasize the traditional epistemic goal of acquiring true beliefs. It would study social practices in terms of their impact on the truth-values of agents' beliefs. A second version of the classical approach would focus on the epistemic goal of having justified or rational beliefs. Applied to the social realm, it might concentrate, for example, on when a cognitive agent is justified or warranted in accepting the statements and opinions of others. Proponents of the anti-classical approach have little or no use for concepts like truth and justification. In addressing the social dimensions of knowledge, they understand "knowledge" as simply what is believed, or what beliefs are "institutionalized" in this or that community, culture, or context. They seek to identify the social forces and influences responsible for knowledge production so conceived. Social epistemology is theoretically significant because of the central role of society in the knowledge-forming process. It also has practical importance because of its possible role in the redesign of information-related social institutions. (shrink)

Social epistemology is the study of the social dimensions of knowledge or information. There is little consensus, however, on what the term "knowledge" comprehends, what is the scope of the "social", or what the style or purpose of the study should be. According to some writers, social epistemology should retain the same general mission as classical epistemology, revamped in the recognition that classical epistemology was too individualistic. According to other writers, social epistemology should be a more radical departure from classical (...) epistemology, a successor discipline that would replace epistemology as traditionally conceived. The classical approach could be realized in at least two forms. One would emphasize the traditional epistemic goal of acquiring true beliefs. It would study social practices in terms of their impact on the truth-values of agents’ beliefs. A second version of the classical approach would focus on the epistemic goal of having justified or rational beliefs. Applied to the social realm, it might concentrate, for example, on when a cognitive agent is justified or warranted in accepting the statements and opinions of others. Proponents of the anti-classical approach have little or no use for concepts like truth and justification. In addressing the social dimensions of knowledge, they understand "knowledge" as simply what is believed, or what beliefs are "institutionalized" in this or that community, culture, or context. They seek to identify the social forces and influences responsible for knowledge production so conceived. Social epistemology is theoretically significant because of the central role of society in the knowledge-forming process. It also has practical importance because of its possible role in the redesign of information-related social institutions. (shrink)

This chapter explores perspectivism in the American Pragmatist tradition. On the one hand, the thematization of perspectivism in contemporary epistemology and philosophy of science can benefit from resources in the American Pragmatist philosophical tradition. On the other hand, the Pragmatists have interesting and innovative, pluralistic views that can be illuminated through the lens of perspectivism. I pursue this inquiry primarily through examining relevant sources from the Pragmatist tradition. I will illustrate productive engagements between pragmatism and perspectivism in three areas: in (...) the pragmatists’ fallibilistic theories of inquiry and truth, in their pluralistic metaphysics, and in their views on cultural pluralism. While there are some potential sticking points between pragmatism and perspectivism, particularly around the visual metaphor of perspective, these philosophical approaches nonetheless have much to learn from each other. Perspectivism is in danger of falling between the horns of pernicious relativism and a platitudinous view of the limits of human perception and cognition. The pragmatists accounts of truth and reality open the possibility of a more thoroughgoing perspectivism. I will follow this thread through Charles S. Peirce’s, William James’, and John Dewey’s theories of inquiry and truth, Peirce’s evolutionary metaphysics, James’ radical pluralism, Dewey’s cultural naturalism, Richard Rorty’s anti-essentialism, Jane Addams’ standpoint epistemology, W.E.B. Du Bois’ theory of race consciousness, Horace Kallen’s and Alain LeRoy Locke’s cultural pluralism, and Mary Parker Follett’s account of pluralistic integration. (shrink)

Robert S. Cohen and Zuzana Parusniková (Eds)Dordrecht, Springer, 2009xii + 431 pp., ISBN 9781402093371, €145.55 (hardback) Raphael Sassower Stocksfield, Acumen, 2006vii +151 pp., ISBN 9781844650668...

This paper argues that we can acknowledge the existence of moral truths and moral progress without being committed to moral realism. Rather than defending this claim through the more familiar route of the attempted analysis of the ontological commitments of moral claims, I show how moral belief change for the better shares certain features with theoretical progress in the natural sciences. Proponents of the better theory are able to convince their peers that it is formally and empirically superior to its (...) rivals, and the better theory may be promoted to the status of the truth. Yet there is no 'decision-procedure' for ethics any more than there is for molecular biology. The betterness of true theories can be grasped through what I term 'undirectional narratives' of progress. And while there are true moral claims and perhaps numerous moral truths yet to be discovered, we should reject currently popular forms of moral realism with bivalence. Some moral claims lend themselves to the construction of fully reversible, bi-directional narratives and are likely neither true nor false. (shrink)

Philosophical Papers, Volume 40, Issue 3, Page 439-445, November 2011.

(1983). RATIONALISM AND THE STRONG PROGRAMME OF THE SOCIOLOGY OF KNOWLEKE: RECONCILIATION WITHOUT TEARS. Philosophical Papers: Vol. 12, No. 1, pp. 1-31.

Die Einleitung unseres Kapitels bietet eine grundsäzliche Charakterisierung der Soziologie und zeichnet einige wichtige historische Entwicklungslinien der Philosophie der Soziologie (PdS) nach. Im Hauptteil werden zentrale ontologische sowie ausgewählte explanatorische Themen der PdS vorgestellt. Im Schlussteil sollen einige aktuelle Diskussionen umrissen werden.

Our best social scientific theories try to tell us something about the social world. But is talk of a “social world” a metaphor that we ought not take too seriously? In particular, do the denizens of the social world—cultural values like the Protestant work ethic, firms like ExxonMobil, norms like standards of dress and behavior, institutions like the legal system, teams like FC Barcelona, conventions like marriages—exist? The question is not merely academic. Social scientists use these different social entities to (...) explain social phenomena such as the rise of capitalism, the decline in oil prices, or the effect of unions on the sports labor market. But how could these explanations possibly work if social entities don’t exist? (shrink)

Many of the philosophical doctrines purveyed by postmodernists have been roundly refuted, yet people continue to be taken in by the dishonest devices used in proselytizing for postmodernism. I exhibit, name, and analyse five favourite rhetorical manoeuvres: Troll's Truisms, Motte and Bailey Doctrines, Equivocating Fulcra, the Postmodernist Fox Trot, and Rankly Relativising Fields. Anyone familiar with postmodernist writing will recognise their pervasive hold on the dialectic of postmodernism and come to judge that dialectic as it ought to be judged.

This essay argues a case for viewing Derrida's work in the context of recent French epistemology and philosophy of science; more specifically, the critical‐rationalist approach exemplified by thinkers such as Bachelard and Canguilhem. I trace this line of descent principally through Derrida's essay ‘White Mythology: Metaphor in the Text of Philosophy’. My conclusions are (1) that we get Derrida wrong if we read him as a fargone antirealist for whom there is nothing ‘outside the text'; (2) that he provides some (...) powerful counter‐arguments to this and other items of current postmodern wisdom; (3) that deconstruction is more aptly viewed as continuing the epistemo‐critical approach developed by thinkers like Bachelard; and (4) that it also holds important lessons for philosophy of science in the mainstream Anglo‐ American ‘analytic’ tradition. (shrink)

Massimiliano Simons provides the first systematic study of Serres' work in the context of late 20th-century French philosophy of science. By proposing new readings of Serres' philosophy, Simons creates a synthesis between his predecessors, Gaston Bachelard, Georges Canguilhem, and Louis Althusser as well as contemporary Francophone philosophers of science such as Bruno Latour and Isabelle Stengers. Simons situates Serres' unique contribution through his notion of the quasi-object, a concept, he argues, organizes great parts of Serres' work into a promising philosophy (...) of science as well as a challenge to the narrower field of French epistemology, to which it has often been limited. Simons highlights how the concept encompasses Serres' commitment to positive relations between science and culture and his rejection of pleas to purify the scientific self from imaginative and cultural elements. It helps to situate Serres between the distinct traditions of Bachelard and Latour as well as progressing the innovative aspects of Serres' philosophy for current debates in the philosophy, history, and sociology of science. Showing how Serres' philosophy can serve as a normative approach to science and technology, Michel Serres and French Philosophy of Science takes in themes of materiality, religiosity, modernity and ecology to advance a timely alternative to philosophy of science for contemporary life. (shrink)

This is book ll of three philosophy books in international language, formal academic philosophy source in Kurdish language. Written for non English speaking university students as a philosophy guide into epistemology/ Social epistemology, as a resource for the use of philosophy departments and philosophy schools.

REVIEW (1): "Jeff Kochan’s book offers both an original reading of Martin Heidegger’s early writings on science and a powerful defense of the sociology of scientific knowledge (SSK) research program. Science as Social Existence weaves together a compelling argument for the thesis that SSK and Heidegger’s existential phenomenology should be thought of as mutually supporting research programs." (Julian Kiverstein, in Isis) ---- REVIEW (2): "I cannot in the space of this review do justice to the richness and range of Kochan's (...) discussion [...]. There is a great deal in this foundational portion of Kochan's discussion that I find tremendously interesting and engaging [...]." (David R. Cerbone, in Studies in History and Philosophy of Science) ---- REVIEW (3): "Science as Social Existence will be of interest not only to Heidegger scholars but to anyone engaged in science and technology studies. [...] This is an informative and original book. Kochan should be praised for his clear, pleasant-to-read prose." (Michael Butler, in CHOICE). (shrink)

Researchers misunderstand their role in creating ethical problems when they allow dogmas to purportedly divorce scientists and scientific practices from the values that they embody. Cortina, Edwards, and Powell help us clarify and further develop our position by responding to our critique of, and alternatives to, this misleading separation. In this rebuttal, we explore how the desire to achieve the separation of facts and values is unscientific on the very terms endorsed by its advocates—this separation is refuted by empirical observation. (...) We show that positivists like Cortina and Edwards offer no rigorous theoretical or empirical justifications to substantiate their claims, let alone critique ours. Following Powell, we point to how classical pragmatism understands ‘purpose’ in scientific pursuits while also providing an alternative to the dogmas of positivism and related philosophical positions. In place of dogmatic, unscientific cries about an abstract and therefore always-unobservable ‘reality,’ we invite all organizational scholars to join us in shifting the discussion about quantitative research towards empirically grounded scientific inquiry. This makes the ethics of actual people and their practices central to quantitative research, including the thoughts, discourses, and behaviors of researchers who are always in particular places doing particular things. We propose that quantitative researchers can thus start to think about their research practices as a kind of work, rather than having the status of a kind of dogma. We conclude with some implications that this has for future research and education, including the relevance of research and research methods. (shrink)

The ArgumentWritten as one book, Science, Technology and Society in Seventeenth-Century England has become two. One book, treating Puritanism and science, has since become “The Merton Thesis.” The other, treating shifts of interest among the sciences and problem choice within the sciences, has been less consequential. This paper proposes that neglect of one part of the monograph has skewed readers' understanding of the whole. Society and culture contributed to institutionalization of science and the directions it took, neither one exclusively. Four (...) aspects of the neglected chapters are examined: their theoretical underpinnings, the conceptions providing foundations for this part specifically and for the monograph as a whole; their comparative neglect, attributed partly to the absence of a cognitive constituency for their claims; the problem of problem choice in science in Merton's work; and the Merton monograph and later social constructionism:their differences and affinities. (shrink)

According to the article, Neurath's reflexive epistemology—expressed by the metaphor of the ship in need of reconstruction on the open sea—represents a philosophical alternative to the classical and contemporary forms of scientific realism and ethical cognitivism, including Popper's falsificationism. Against Quine's reductive interpretation of Neurath's boat argument as the basis for a 'naturalized epistemology,' the article maintains that the metaphor suggests the idea of an insuperable situation of linguistic and conceptual circularity. This prevents any attempt at self-foundation in scientific knowledge, (...) as well as in ethics and politics, and rules out any 'constructive philosophy' aiming to break circularity in pursuit of some methodological beginning. (shrink)

Being scientific research a process of social interaction, this process can be studied from a game-theoretic perspective. Some conceptual and formal instruments that can help to understand scientific research as a game are introduced, and it is argued that game theoretic epistemology provides a middle ground for 'rationalist' and 'constructivist' theories of scientific knowledge. In the first part , a description of the essential elements of game of science is made, using an inferentialist conception of rationality. In the second part (...) , some ideas for the reconstruction of case studies are introduced, and applied to one example: Latour's analysis of Joliot's attempt to build an atomic bomb. Lastly, in the third part , a formal analysis of the constitution of scientific consensus is offered. (shrink)

In this paper I examine the role of thought experiments in the social studies of science. More specifically, I will focus on two strands of social studies of science: the so-called sociology of scientific knowledge and the naturalistically oriented philosophy of science with interest in social dimensions of science. I begin by discussing David Hull's views on thought experiments in the study of science. His account serves as a foil that helps me to make some points about thought experiments. As (...) an illustration I discuss two example of thought experimenting in the social studies of science. The first example is the use of thought experiments by the sociologists of scientific knowledge, and the second case will be the recent work by Philip Kitcher on division of cognitive labour. With the help of these cases, I argue that Hull's negative attitude towards the use of thought experiments requires some, tempering. The notion of thought experiment will be understood broadly in this paper. One could also talk about imaginary or hypothetical examples. In social sciences the contrast for thought experiments is not an experiment, but an empirical case study. Accordingly, thought experiment in social science in an imaginary case study or a made up historical scenario. The focus of my discussion is on the various functions and argumentative roles thought experiments have or could have in social studies of science. An empirical experiment (or a case study) is not an argument by itself, nor is a thought experiment. However, they both are used in making arguments and my aim is to look how they are used. (shrink)

Both the sociology of knowledge and the philosophy of science are centrally concerned with the succession of scientific beliefs. In case studies of scientific debates, however, the emphasis tends to be placed on the outcome of disputes. This paper proposes that attention should instead be focused on the process of debate: that is, on scientific argumentation. It is shown how such a focus circumvents many traditional epistemological problems concerning the truth-status of scientific knowledge. By reference to the consensus conception of (...) truth, it is claimed that scientific arguments can be studied naturalistically whilst still honouring the orientation towards truth exhibited by scientists. Finally, the paper offers a brief résumé of recent studies indicating how this naturalistic study of scientific argumentation can be developed through the sociology of language. (shrink)

The validity of three premises, set as foundational pillars of modern sociological approach to science, is contested, namely: (i) the postulate, stating that science is devoid of whatever generis specifical; (ii) it is liable to the usual empirical study; (iii) the practicing scientist's self-reflexive judgements must be disbelieved and rejected. Contrariwise, the ignored so far quaint nature of knowledge, escaping even from the elementary empirical treating - discernment and observation - is revealed and demonstrated. This peculiar nature requires, accordingly, a (...) specific meta-cognitive dealing for positing it as 'empirical object', unfortunately missed still by the Strong Programme. The inadequate approach adopted led to a substitution of 'scientific' for common knowledge. The tacit thus far alternative, setting the foundations of meta-science, is suggested. (shrink)

The validity of three premises, set as foundational pillars of modern sociological approach to science, is contested, namely: the postulate, stating that science is devoid of whatever generis specifical; it is liable to the usual empirical study; the practicing scientist's self-reflexive judgements must be disbelieved and rejected. Contrariwise, the ignored so far quaint nature of knowledge, escaping even from the elementary empirical treating - discernment and observation - is revealed and demonstrated. This peculiar nature requires, accordingly, a specific meta-cognitive dealing (...) for positing it as 'empirical object', unfortunately missed still by the Strong Programme. The inadequate approach adopted led to a substitution of 'scientific' for common knowledge. The tacit thus far alternative, setting the foundations of meta-science, is suggested. (shrink)

It is the continuity between epistemology and empirical science that the naturalism in contemporary philosophy of science emphasizes. After its individual and social dimensions, the philosophy of scientific practice takes a stand on naturalism in order to observe complex scientific activities through practice. However, regarding the naturalism’s problem of normativity, the philosophy of scientific practice today has deconstructed more than it has constructed.

Abstract This paper attempts to clarify the debate between those philosophers who hold that the development of science is governed by objective standards of rationality and those sociologists of science who deny this. In particular it focuses on the debate over the ?symmetry thesis?. Bloor and Barnes argue that a properly scientific approach to science itself demands that an investigator should seek the same general type of explanation for all decisions and actions by past scientists, quite independently of whether or (...) not she or he happens to agree with those decisions or approve those actions as ?correct? or ?rational?. I try to improve on previous treatments of the ?rationalist? position (by Lakatos, Laudan, Newton?Smith and Brown) and clarify the exact asymmetries to which the ?rationalist? is, and is not, committed. (shrink)

Steve Fuller's social epistemology aims to integrate the philosophy of science and sociology of science, and to enhance the ability of these disciplines to contribute to science policy. While applauding the re?vitalizing energy of the enterprise, a sociological perspective requires attention to four key aspects of the programme. First, the character of interdisciplinarity requires careful specification, lest the critical dynamic of social studies of science be compromised by calls to pluralism. Second, social epistemology can and should transcend the traditional epistemological (...) attribution of positions ('positionism') to protagonists. Third, the argumentative dynamic of social studies of science, which enables the successive reconceptualization of ?epistemic? matters, suggests some problems for social epistemology's use of ?sociological results?. Finally, social epistemology requires a more sociologically informed understanding of what in practice counts as normative research, since the current programme trades upon unexamined conceptions of policy audience. (shrink)

This essay attempts to distinguish and discuss the importance and limitations of different ways of being wrong. At first it is argued that strictly falsifiable knowledge is concerned with simple (instrumental) mistakes only, and thus is incapable of understanding more complex errors (and truths). In order to gain a deeper understanding of mistakes (and to understand a deeper kind of mistake), it is argued that communicative aspects have to be taken into account. This is done in the theory of communicative (...) action, which adds to our knowledge of errors the notion of communicative mistakes: mistakes as obstacles for sincere communication. However, to overcome this still purely negative judgement of errors, two processes are examined in which mistakes are best regarded as developmental steps, that is, steps not only meaningful in their own right (as containing some truth), but also as necessary preconditions for further progress. This would suggest that truth is born out of errors. But if so, one has to understand the wrongness of such errors; how is it that they are erroneous if they (somehow) contain the truth? At the end of this essay, a tentative answer to this question is given. (shrink)

This paper outlines some of the new epistemological and ontological assumptions of contemporary technoscience thereby reframing the question of an epochal break. Important aspects are the question of a new techno-rationality, but also the constitution of a ‘New World Order Inc.’, with its new ‘politics of life itself’, the reconfiguration of categories such as race, class and gender in technoscience, as well as the amalgamation of everyday life, technoscience and culture. Given the difficulties of ‘proving’ a new episteme (or even (...) epoch), I change perspective by reflecting on the epistemological vantage point from which the interpretation of technoscience as a new episteme or epoch becomes (im)plausible—confronting traditional approaches of philosophy and history of science and technology assessment (TA) with interventional approaches, such as postcolonial and feminist cultural studies of technoscience. (shrink)

: Despite the development of a vast body of literature pertaining to feminism and science, examples of how feminist philosophies might be applied to scientific theories and practice have been limited. Moreover, most scientists remain unfamiliar with how feminism pertains to their work. Using the example of the immune system, this paper applies three feminist epistemologies--feminist empiricism, feminist standpoint theory, and feminist postmodernism--to assess competing claims of immune function within a feminist context.

Despite the development of a vast body of literature pertaining to feminism and science, examples of how feminist phifosophies might be applied to scientific theories and practice have been limited. Moreover, most scientists remain unfamiliar with how feminism pertains to their work. Using the example of the immune system, this paper applies three feminist epistemologies feminist empiricism, feminist standpoint theory, and feminist postmodernismtoassess competingchims of immune function within a feminist context.

This article examines the effect of material evidence upon historiographic hypotheses. Through a series of successive Bayesian conditionalizations, I analyze the extended competition among several hypotheses that offered different accounts of the transition between the Bronze Age and the Iron Age in Palestine and in particular to the “emergence of Israel”. The model reconstructs, with low sensitivity to initial assumptions, the actual outcomes including a complete alteration of the scientific consensus. Several known issues of Bayesian confirmation, including the problem of (...) old evidence, the introduction and confirmation of novel theories and the sensitivity of convergence to uncertain and disputed evidence are discussed in relation to the model’s result and the actual historical process. The most important result is that convergence of probabilities and of scientific opinion is indeed possible when advocates of rival hypotheses hold similar judgment about the factual content of evidence, even if they differ sharply in their historiographic interpretation. This speaks against the contention that understanding of present remains is so irrevocably biased by theoretical and cultural presumptions as to make an objective assessment impossible. (shrink)

This historiographical study aims at introducing the category of “situated mathematics” to the case of Ancient Egypt. However, unlike Situated Learning Theory, which is based on ethnographic relativity, in this paper, the goal is to analyze a mathematical craft knowledge based on concrete particulars and case studies, which is ubiquitous in all human activity, and which even covers, as a specific case, the Hellenistic style, where theoretical constructs do not stand apart from practice, but instead remain grounded in it.The historiographic (...) interpretation that we will give of situated mathematics is inscribed in a characterization of mathematical styles that focuses on the role of mathematical practice. This categorization describes three types of mathematization, where, on the one hand, type I represents the classical and dominant Hellenocentric approach, which seeks to generate a body of principles that could then be applied in other fields. On the other hand, types II and III represent two kinds of situated mathematics, a parametrized and a concrete one. Type II proceeds in the opposite direction from Type I describing an application of a previously obtained theory. That is, given a practice in any domain, it seeks to build a mathematical systematization a posteriori to explain said practice. Finally, type III starts from a concrete practice and develops another similar practice that explains analogically the relationship.Based on the typology adopted, we seek to describe a case study within ancient Egyptian mathematics, which reveals how it is possible to subsume it in the two types of situated mathematization II and III. The foregoing will allow to bridge the gap between theory and practice. (shrink)

Is a policy-friendly philosophy of science possible? In order to respond this question, I consider a particular instance of contemporary philosophy of science, the semantic view of scientific theories, by placing it in the broader methodological landscape of the integration of philosophy of science into STS (Science and Technology Studies) as a component of the overall contribution of the latter to science policy. In that context, I defend a multi-disciplinary methodological integration of the special discipline composing STS against a reductionist (...) interdisciplinary unification, arguing that if STS wants to contribute to policy advising by constructing narratives of science practice feasible for science policy both in terms of descriptive completeness and intelligibility, then it must avoid the explanatory reductionism tendencies of special disciplines in interdisciplinary contexts. This would favour, at the same time, a relaxation of esoteric language. On this basis, it seems that the semantic view is one right candidate among other approaches in the philosophy of science for facilitating the integration of the methodologically different contributions to STS toward policy objectives. In fact, besides offering a more realistic and descriptively complete picture of science practice with respect to its predecessor in the philosophy of science, namely the syntactic view, the semantic view is also able to capture some aspects of science practice that elude even sociological approaches to STS, thus inviting different perspective on the same subject matter. (shrink)

This short paper aims to present some philosophical considerations about the relationship between credibility and the uses of evidence. The point of view regarding evidence and scientific and political decisions in this paper focuses on the current world situation of the COVID-19.

While scientific pluralism enjoys widespread popularity within the philosophy of science, a related position, epistemic relativism, does not have much traction. Defenders of scientific pluralism, however, dread the question of whether scientific pluralism entails epistemic relativism. It is often argued that if a scientific pluralist accepts epistemic relativism, she will be unable to pass judgment because she believes that “anything goes”. In this article, I will show this concern to be unnecessary. I will also argue that common strategies to differentiate (...) relativism and pluralism fail. Building upon this analysis, I will propose a new way of looking at both positions’ relations. This article aims to understand what explains the friction between scientific pluralism and epistemic relativism. I will demonstrate that conceptualizing both epistemic relativism and scientific pluralism as “stances” sheds better light on their relation and demonstrates that it is, in principle, possible to support both positions at the same time. Preferred policies and levels of analysis, however, cause friction in practice. (shrink)

During the first half of the twentieth century, mainstream answers to the foundational crisis, mainly triggered by Russell and Gödel, remained largely perfectibilist in nature. Along with a general naturalist wave in the philosophy of science, during the second half of that century, this idealist picture was finally challenged and traded in for more realist ones. Next to the necessary preliminaries, the present paper proposes a structured view of various philosophical accounts of mathematics indebted to this general idea, laying the (...) ground for a desirable integration of their strenghts. (shrink)

Using a unique data set of causal usage drawn from research articles published between 2006–2008 in the American Journal of Sociology and American Sociological Review, this article offers an empirical assessment of causality in American sociology. Testing various aspects of what we consider the conventional wisdom on causality in the discipline, we find that “variablistic” or “covering law” models are not the dominant way of making causal claims, research methods affect but do not determine causal usage, and the use of (...) explicit causal language and the concept of “mechanisms” to make causal claims is limited. Instead, we find that metaphors and metaphoric reasoning are fundamental for causal claims-making in the discipline. On this basis, we define three dominant causal types used in sociology today, which we label the Probabilistic, Initiating and Conditioning types. We theorize this outcome as demonstrating the primary role that cognitive models play in providing inference-rich metaphors that allow sociologists to map causal relationships on to empirical processes. (shrink)

The dramatic and ongoing changes in the funding of science have stimulated interest in an economics of scientific knowledge, which would investigate the effects of these changes on the scientific enterprise. Hands has previously explored the lessons for such an ESK from the existing precedent of the sociology of scientific knowledge. In particular, he examines the philosophical problems of SSK and those that any ESK in its image would face. This paper explores this argument further by contending that more recent (...) literature in SSK exposes even deeper philosophical problems than those identified by Hands. Meaning finitism has emerged as the philosophical core of SSK. An examination of the profound problems with this position is used to show that an underlying extensionalism is the root of SSK's intractable philosophical difficulties, and to illustrate the entirely different approach of a critical philosophy that is advocated in its place. In this way, the project of an ESK is shown to depend upon a critical philosophy. (shrink)

This article argues that all knowledge is inherently local and that localness provides the basis for comparison between indigenous scientific traditions or knowledge production systems. As collective bodies of knowledge, many of the significant differences between knowledge production systems lie in the work involved in creating assemblages from differing practices. Much of the work can be seen in the social strategies and technical devices employed in creating equivalences and connections whereby otherwise heterogeneous and isolated knowledges are enabled to move in (...) space and time from the local site and moment of their production and application to other places and times. In this way contemporary technosciences are compared with the knowledge systems of the medieval mastermasons, the Anasazi, the Inca, the Australian Aborigines and the Pacific navigators. (shrink)

Abstract This paper deals with two fundamental assumptions of the Strong programme in the sociology of knowledge and the theoretical (im) possibility of their co?existence with the general relativist tendency of this programme. The first assumption is the realist thesis introduced into the Strong programme through the materialist presupposition that sense experience is reliable and humans are able to learn about the regularities of the non?social world in order to survive. The second assumption is the causal principle. Arguments developed in (...) this paper lead to the conclusion that neither realism nor causalism can be reconciled with relativism. In both cases inconsistency is brought about by a tension between scientific perspective and relativism, between an external approach aiming at objective, universal, and causal explanation of what is studied, on the one hand, and the internal, relativist and reflexive, hermeneutical understanding of the human, on the other hand. The belief that the sociology of knowledge can be at the same time scientific, like the natural sciences, and relativist, like certain philosophies but not the natural sciences, is not sufficiently justified in the Strong programme. (shrink)