Scientific pluralism, a normative endorsement of the plurality or multiplicity of research approaches in science, has recently been advocated by several philosophers (e.g., Kellert et al. 2006, Kitcher 2001, Longino 2013, Mitchell 2009, and Chang 2010). Comparing these accounts of scientific pluralism, one will encounter quite some variation. We want to clarify the different interpretations of scientific pluralism by showing how they incarnate different models of democracy, stipulating the desired interaction among the plurality of research approaches in different ways. Furthermore, (...) the example of scientific pluralism is used to advocate the application of democratic theory to philosophy of science problems in general. Drawing on the parallels between models of science and models of democracy, we can articulate how the plurality of research approaches in science should interact within a democratic framework as well as how to cultivate multiple research approaches in the epistemically most productive way possible. This will not only improve our understanding of scientific plurality, but it can also help us stipulating how different research approaches should interact to constitute the most objective account possible or how the ideal of scientific consensus has to be understood. Ultimately, developing democratic models of science bears on the question of how deeply science and democracy are entwined. (shrink)

This paper aims to map out the links between style and science. Two moments mark the migration of style from the discursive field of the arts to that of the history and philosophy of science: the first occurred in the German-speaking world during the first decades of the twentieth century; the second appeared in an Anglo-American context between the late 1970s and the early 1990s, when the category of style became involved in the so-called “pluralist turn” in the history and (...) philosophy of science. Taking this framework as its point of departure, the paper uncovers neglected contributions to the epistemology of style in order to foreground the concept of style as both a vector of inclusion (highlighting the plurality, historicity, and locality of scientific ways of knowing) and of exclusion (by generalizing the most correct ways of doing science and side-lining alternative ways of knowing). (shrink)

In philosophy of science, the literature on abduction and the literature on styles of thinking have existed almost totally in parallel. Here, for the first time, we bring them together and explore their mutual relevance. What is the consequence of the existence of several styles of scientific thinking for abduction? Can abduction, as a general creative mode of inference, have distinct characteristic forms within each style? To investigate this, firstly, we present the concept of abduction; secondly we analyze what is (...) understood by styles of thinking; thirdly, we give some comments on abduction and styles of thinking by analyzing examples of scientific discovery or innovation within each style. We develop a case-based comparative investigation of creative aspects of abductive reasoning with examples drawn from different styles of scientific thinking and doing as understood by the Crombie/hacking tradition. We argue that abduction, as a general mode of reasoning, can have a variety of specific expressions enabled and constrained by the styles of scientific thinking. Finally, we draw some conclusions on the relationship between abduction and styles of thinking suggesting that scientific discovery is a dynamical goal-directed activity within the scientific community that benefits from distinct styles of thinking and doing research. (shrink)

Current controversies about knowledge integration reflect conflicting ideas of what it means to “take Indigenous knowledge seriously”. While there is increased interest in integrating Indigenous and Western scientific knowledge in various disciplines such as anthropology and ethnobiology, integration projects are often accused of recognizing Indigenous knowledge only insofar as it is useful for Western scientists. The aim of this article is to use tools from philosophy of science to develop a model of both successful integration and integration failures. On the (...) one hand, I argue that cross-cultural recognition of property clusters leads to an ontological overlap that makes knowledge integration often epistemically productive and socially useful. On the other hand, I argue that knowledge integration is limited by ontological divergence. Adequate models of Indigenous knowledge will therefore have to take integration failures seriously and I argue that integration efforts need to be complemented by a political notion of ontological self-determination. (shrink)

Ian Hacking defines a “style of scientific thinking” loosely as a “way to find things out about the world” characterised by five hallmark features of a number of scientific template styles. Most prominently, these are autonomy and “self-authentication”: a scientific style of thinking, according to Hacking, is not good because it helps us find out the truth in some domain, it itself defines the criteria for truth-telling in its domain. I argue that Renaissance medicine, Mediaeval “demonology”, and magical thinking pass (...) muster as scientific according to Hacking's criteria. However, application of these thought styles to the entities they introduce generates statements that logically imply a set of “ordinary” statements—or what Bernard Williams calls “plain truths”—which, contra the claims of autonomy and self-authentication, allows styles to be assessed from a style- independent perspective. Using Williams’ notion of plain truth, I show that Renaissance medicine, demonology, and magical thinking, in reality issue in many plain falsehoods. This confronts us with what I call Hacking's dilemma: either define stricter necessary conditions on being a style of scientific thinking, or concede that some styles albeit scientific are not as good at finding things out about the world as others. I make three suggestions to deal with the dilemma. (shrink)

While Maurice Merleau-Ponty thought that the natural sciences could offer partial explanations of the world, he maintained that they were incomplete and further understanding required an existential analysis or a study of the pre-theoretical and pre-reflective structures that are the conditions of the possibility of experience. He offered a series of arguments against both the possibility of the sciences explaining the world in general and their ability to explain the phenomenon of perception in particular.In his paper, "Merleau-Ponty's Phenomenological Critique of (...) Natural Science," Thomas Baldwin pushes back on both of these positions, arguing that Merleau-Ponty offered insufficient proof of his... (shrink)

In a 2020 paper, 37 authors, all researchers and students in aging biology, pointed out a general lack of consensus in their field, “even on the most fundamental questions”. They evoked a “problem”, for which a solution has yet to be found. But what exactly does this lack of consensus specifically refer to and why should it be inherently problematic? Here, I would like to explore three distinct philosophical reactions when dealing with this issue. First, I will assess the extent (...) to which this lack of consensus can be taken as evidence that science, in a sense, needs philosophy. Then, I will examine how it may be related to the particular nature of the aging phenomenon, which both science and philosophy can help describe and understand. Finally, I will show that this lack of consensus could also be considered, not as a problem, but as an opportunity to question the role of pluralism and the importance of ambiguity in science in general, and in aging biology in particular. (shrink)