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  1. The National Science Foundation and philosophy of science's withdrawal from social concerns.Krist Vaesen & Joel Katzav - 2019 - Studies in History and Philosophy of Science Part A 78 (C):73-82.
    At some point during the 1950s, mainstream American philosophy of science began increasingly to avoid questions about the role of non-cognitive values in science and, accordingly, increasingly to avoid active engagement with social, political and moral concerns. Such questions and engagement eventually ceased to be part of the mainstream. Here we show that the eventual dominance of 'value-free' philosophy of science can be attributed, at least in part, to the policies of the U.S. National Science Foundation's "History and Philosophy of (...)
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  • The institutional stabilization of philosophy of science and its withdrawal from social concerns after the Second World War.Fons Dewulf - 2020 - British Journal for the History of Philosophy 29 (5):935-953.
    In this paper, I criticize the thesis that value-laden approaches in American philosophy of science were marginalized in the 1960s through the editorial policy at Philosophy of Science and funding practices at the National Science Foundation. I argue that there is no available evidence of any normative restriction on philosophy of science as a domain of inquiry which excluded research on the relation between science and society. Instead, I claim that the absence of any exemplary, professional philosopher who discussed the (...)
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  • Linguistic superfluity in science.Richard W. Dettering - 1959 - Philosophy of Science 26 (4):347-354.
    The lessons of "logical empiricism" still need learning by scientific philosophers who continue to give ultimate descriptions of ultimate things. Even attempts to assign some basic transformative role to language must fail, as this role can always be reversed on some higher language level. Final philosophical characterizations of the universe collapse when we see their arbitrary linguistic nature. Similarly, the effort to force scientific philosophy into an ontology, as shown by a recent example, turns out to be only a conventional (...)
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