Probably the most distinctive feature of synthetic biology is its being “synthetic” in some sense or another. For some, synthesis plays a unique role in the production of knowledge that is most distinct from that played by analysis: it is claimed to deliver knowledge that would otherwise not be attained. In this contribution, my aim is to explore how synthetic biology delivers knowledge via synthesis, and to assess the extent to which this knowledge is distinctly synthetic. On the basis of (...) distinctions between knowledge-how and knowledge-why, and between syntheses that succeed and syntheses that fail, I argue that the contribution of synthesis to knowledge is best understood when syntheses are construed as experimental interventions that aim at probing causal relationships between properties of the entities that are combined through these syntheses and properties of their target products. The distinctiveness of synthetic biology in its quest for knowledge through synthesis stems from its ability to sample at will a space of empirical possibilities that is not only huge but also that has been so scarcely sampled by nature. (shrink)

When Paul Hirst and Wilfred Carr squared up to each other a few years ago on the issue of the role of philosophical theory in educational practice, it became clear that theory itself had become a troubled term. The very fact that Wilfred Carr could argue for the end of educational theory recalls Paul Feyerabend's fiery argument for the end of theory in natural science and simply deepened the attack that had already appeared in Carr and Kemmis's book, Becoming Critical (...) (1986). In response, Hirst insisted that theory, and particularly the philosophical theory of education, should be defined as a discrete area of study in itself, governed and structured by the axioms of logic. In this way, he argued, the philosophy of education would be no different from philosophy in general (at least in its analytic formulation). Carr, on the other hand, preferred to consider educational theory as a flexible event that took its shape from the landscape explored, and hence precisely not the kind of study that Hirst supported, but one based in action research and reflective practitioner experience. This debate is as yet unresolved. In this piece I begin by making several remarks about the current context for raising the question Hirst and Carr address, and I go on to consider other possible understandings of theoria in a Greek sense before developing this idea through a reading of Aristotle. I eventually conclude that each of the protagonists in the debate has taken a step too far. (shrink)

For centuries, philosophy has been considered as an intellectual activity requiring complex cognitive skills and predispositions related to complex (or critical) thinking. The Philosophy for Children (P4C) approach aims at the development of critical thinking in pupils through philosophical dialogue. Some contest the introduction of P4C in the classroom, suggesting that the discussions it fosters are not philosophical in essence. In this text, we argue that P4C is philosophy.

Up until recently social scientists took it for granted that their task was to account for the social world as objectively as possible: they were realists in practice if not always in their methodological sermons. This situation started to change in the 1960s, when a number of antirealist philosophies made inroads into social studies. -/- This paper examines critically the following kinds of antirealism: subjectivism, conventionalism, fictionism, social constructivism, relativism, and hermeneutics. An attempt is made to show that these philosophies (...) are false and are causing serious damage to social studies. -/- Next the subjective interpretation of probability is analyzed as a case of subjectivism. An approach to the subjective perception of justice is sketched as an example of the objective study of subjective experience. -/- Finally, the three main varieties of realism — naive, critical, and scientific — are outlined. It is argued that the scientific attitude involves scientific realism, which is put in practice even by scholars who, like Weber and Simmel, called themselves antirealists. (shrink)

The emergence and development of convergent technologies for the purpose of improving human performance, including nanotechnology, biotechnology, information sciences, and cognitive science (NBICs), open up new horizons in the debates and moral arguments that must be engaged by philosophers who hope to take seriously the question of the ethical and social acceptability of these technologies. This article advances an analysis of the factors that contribute to confusion and discord on the topic, in order to help in understanding why arguments that (...) form a part of the debate between transhumanism and humanism result in a philosophical and ethical impasse: 1. The lack of clarity that emerges from the fact that any given argument deployed (arguments based on nature and human nature, dignity, the good life) can serve as the basis for both the positive and the negative evaluation of NBICs. 2. The impossibility of providing these arguments with foundations that will enable others to deem them acceptable. 3. The difficulty of applying these same arguments to a specific situation. 4. The ineffectiveness of moral argument in a democratic society. The present effort at communication about the difficulties of the argumentation process is intended as a necessary first step towards developing an interdisciplinary response to those difficulties. (shrink)