Scientists and the History of Science: An Alternative View April 25, 2015Posted by Will Thomas in Uncategorized.
Tags: Abraham Pais, Andy Pickering, Emilio Segrè, Helge Kragh, John Ziman, Laurie Brown, Lillian Hoddeson, Martin Rudwick, Peter Medawar, Steven Weinberg
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In my last post, I took issue with the idea that when scientists write history, they are possessed of a need to idealize science, and thereby secure its intellectual and social authority. The burden of this post, therefore, is to develop a framework that accounts for the ways that scientists do write history, and the ways they can contribute to the historiography of science, without supposing they are possessed of such a need, or that they need, in general, to be disabused of their ideas.
Scientists as Historians and Critical Intellects
The first thing we might note is that the basic idea that we require more realistic portraits of science did not originate in the work of critical outsiders. In the 1960s it was commonly associated with scientists such as Peter Medawar (1915–1987) and John Ziman (1925–2005), and did not, to my knowledge, raise much pique.
Moreover, many historians of science were scientists who migrated into history. An outstanding and well-known example is Martin Rudwick, a geologist by training. His Great Devonian Controversy (1985) was widely considered a crucial document of an era of newly nuanced portraits of scientific development. Yet, in more recent years, Rudwick has written, in large part, with a scientific audience in mind, and has been more critical of historians for their neglect of the course of scientific claims and arguments. I think scientists such as Rudwick can prove, at least in certain respects, to be more sensitive historians than trained historians, provided they are well-read in existing historical research. But, of course, the more general point is that a historiography is simply well served by enrolling people with a diversity of training and experience.
Scientists and the History of Science: The Shapin View April 15, 2015Posted by Will Thomas in Uncategorized.
Tags: Bruno Latour, J. G. Crowther, Simon Schaffer, Steven Shapin, Steven Weinberg
This post incorporates some general impressions I’ve developed over the last several years, but is most immediately motivated by Steven Shapin’s negative Wall Street Journal review* of physicist Steven Weinberg’s new book To Explain the World. I’d like, though, to make clear at the outset that this post isn’t really concerned with whether or not Shapin’s review did justice to Weinberg, specifically. I’m not especially interested in Weinberg’s views, and they are not something that worries or perturbs me. Shapin’s review is of interest here because it is written in a tradition that does see in histories such as Weinberg’s the operation of larger forces that should be a cause for concern.
A much earlier work in this tradition was the 1968 book Science in Modern Society, written by the Marxist science journalist J. G. Crowther (1899–1983). In it, Crowther criticized a trend he saw in academic scholarship toward a “disembodied history of scientific ideas.” In his view, science could only be governed to serve the best benefit of society if the unvarnished history of the “social relations of science” was understood. Crowther believed that narrowly intellectualized history concealed those relations, and thus constituted “a long-range natural protective action, by dominant interests that do not wish to have the social and political implications of their scientific policy comprehensively investigated.”
Comparatively, Shapin plays down the dangers of improper history, but inherits Crowther’s perspective insofar as he regards macroscopic forces as responsible for such history. In Shapin’s view, the shortcomings of Weinberg’s specific history, as well as Weinberg’s concentration on what he regards as powerful about science, are, depressingly, simply what is to be expected when a scientist—any scientist—attempts to write the history of science.
Henry C. Carey on Law and Civilization (Part 2) April 5, 2015Posted by Christopher Donohue in 20th-Century-Science Historiography, History of Economic Thought, History of the Human Sciences, Natural Philosophy/Anthropo-cosmology, Philosophy of Law.
Tags: Adam Smith, Alexander M. Carr-Saunders, Charles Darwin, David Ricardo, Henry Buckle, Henry C. Carey, James Mill, Robin Fox
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In my previous post on the 19th century political economist Henry C. Carey I underscored some of his methodological suppositions (his Newtonianism, his Baconianism and his dependence upon William Whewell). I made two further points: first, that Carey’s system-building and his emphasis on man and nature being under the rule of law was typically of social theory penned during the nineteenth century. One finds the same flavor of contention in the work of John William Draper and Henry Buckle, where both authors attempted to bring diverse sorts of information ranging from facts concerning the course of civilization to the laws and regularities of human psychology under one kind of generality, where facts and the laws which they illustrated were exemplars of a well-ordered universe. This is more or less the purpose too of later sociological reasoning.
Depending upon the writer involved, this mammoth reductionism and systems-building, with its consequent determinism, was to differing degrees rhetorical, heuristic, deadly serious, and inconsistent. As importantly, these efforts at system-building and reduction often obscures digressions and departures which form intriguing sub-arguments and sub-systems.
Joseph Agassi on Rationality and Psychiatry April 4, 2015Posted by Christopher Donohue in Agassi and the 20th century.
Tags: Joseph Agassi, R.D. Laing, Sigmund Freud, Thomas Szasz
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After a highly stimulating (successful?, entertaining?) talk for the members of Zilsel and le séminaire de sociologie des sciences (SoS) at Laboratoire Printemps, CNRS-UVSQ, which included an all-departmental search for my memory stick, I wanted to expand on a few points and point out some new directions. Arnaud made the observation that much of Agassi’s language is permeated with the language of psychiatry. Although the quote concerning sadism and masochism concerns Lakatos and Feyerabend and is not an invocation of Agassi (unfortunately), Agassi spent much of the 1970s and early 1980s examining psychology, medical diagnosis, and the brain sciences.
Why the interest in psychiatry? Very simply, Agassi’s engagement with psychiatric matters was key to his understanding of human beings as not-quite-rational; psychiatry pointed to the pitfalls of assuming too much rationality; men were conditioned by their environments; they had beliefs and they made mistakes. Agassi wrote a great deal on psychiatry at the exact moment when he was formulating the bulk of his philosophical anthropology. Thus, any discussion his writings on psychology is an account of his philosophical anthropology.
This is not an obvious choice for a prominent student of Popper and a post-Second World War philosopher of science. Psychiatry in all of its variants was labeled frequently by philosophers of science as a pseudo-science. Of course there have always been problems with any of these diagnoses. In the 1960s and 1970s, psychiatry in its Freudian and non-Freudian variants was under attack by both behaviorism and anti-psychiatry. The former underscored that man was simply a product of environmental conditioning- he was no active agent; the latter, that mental illness was merely a way for society to impose conformity. The schizophrenic was simply a non-conformist whose behavior was “deviant” only due to a society interested solely in the imposition of its norms. For those who know Agassi, both behaviorism and anti-psychiatry are absurd forms of “monism,” which in its most extreme forms (perhaps not, perhaps all monisms are like this) is a “take-it-or-leave-it” attitude.
“I am a sadist; you are a masochist; so let us have some fun together”: Agassi on Feyerabend, Feyerabend on Agassi March 19, 2015Posted by Christopher Donohue in Agassi and the 20th century.
Tags: Imre Lakatos, Joseph Agassi, Ludwig Wittgenstein, Paul Feyerabend
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I was very disappointed when the parties responsible for this utterance were not, as I recalled, Joseph Agassi and Paul Feyerabend. This utterance is found in the correspondence between Feyerabend and Imre Lakatos, where Feyerabend is grousing about Kuhn and a few other things, but it is mostly about scientists being honest about who they are and what they actually do, instead of pretending. Lakatos, before his early, tragic death in 1974, was one of the most important historians of physics and mathematics to emerge after the Second World War and a top-rate philosopher of science.
Agassi believed Lakatos a bully who actively tried to sabotage him (also here) and an unparalleled operator, whom in Agassi’s felicitous phrasing “was burning day-and-night with the ambition to control.” (A Philosopher’s Apprentice: In Karl Popper’s Workshop, pg. 281) I do not think that Agassi does justice to Lakatos (although his critiques are provocative). Agassi is better on Lakatos’ pedagogy than his history of mathematics (I am not a historian of mathematics, but I am very interested in pedagogy). I have no idea if Agassi’s following statement on Lakatos’ teaching is valid: “Lakatos’ classical ‘Proofs and Refutations’ reports the ongoings in a classroom in Utopia.” But it is interesting; it is provocative; and it is Agassi’s mind wandering in a funny way. Agassi’s humor and his mind wandering are important things to keep in mind.
Feyerabend is known for his relativism and his methodological anarchism. His historical studies are exquisite and sometimes obscure. I most enjoy him on Galileo. Although Feyerabend abuses the existence of “scientific method”, he is most likely inveighing against “the scientific method” as synonymous with knowledge and a “rationalism first” perspective He is not the worst enemy of science, as my one-time teacher Peter Achinstein put it to me. Agassi knew this; Feyerabend agreed with Agassi that Feyerabend was a brilliant philosopher.
Tags: Joseph Agassi, Paul Feyerabend, Thomas Kuhn
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In the previous post on Agassi, I began to answer two questions: what are Agassi’s core positions as a philosopher of science? My answer: the necessity of criticism, or at least an openness to criticism; the history of science as the history of its promotion of criticism or of its suppression; rationality as criticism; pluralism as the embodiment of this respect for criticism. Second, why is Agassi no longer read? Part of this answer is his “bad manners”. Part of this answer is Agassi’s unique writing style, which editors almost immediately had to apologize for. I add now that part of the answer too has to do with his geographic position within the profession. He is very much an Israeli philosopher of science. This provides a certain kind of community, but also a certain kind of marginal status.
Israeli academia is intertwined with Israeli politics (as I am quickly learning), which produces literary particularities which obscure persistent generalities (Agassi’s liberal nationalism is inseparable from his defense of rationality, one is also not prior or foundational to the the other, they are interconnected.) Part of the answer also is the degree to which Agassi does not care about Bruno Latour (nor should he.) He does not bother with STS (should he?). Neither are existential threats to Agassi. Wittgenstein and Feyerabend are. So was anti-psychiatry, although I wonder why he does not still care about neo-Darwinism, which is now more alive than ever.
Agassi’s philosophy is also rooted in reactions to post-war ideas. This makes extracting his present usefulness difficult. However, he gives one of the best defenses of rationalism against relativism (here, I show my cards a bit.) His stance is appreciated against the recent revival of pluralism. Pluralism can not be the suspension of criticism or of the suspension of judgment. The recent revival of pluralism appears to be the suspension of judgment in order to remain polite. It is a doge. I say more on this below. I also untangle and amply these strands within Agassi’s thought for the remainder of this post.
Why Joseph Agassi Is No Longer Read as Much, An Introduction March 15, 2015Posted by Christopher Donohue in Agassi and the 20th century.
Tags: Joseph Agassi, Karl Popper, L. Pearce Williams, Paul Feyerabend
Joseph Agassi, the one-time anointed successor of the philosopher of science Karl Popper, still writes a book a year and an article perhaps once every few months. In the 1970s and 1980s, Agassi was considered to be one of the premier historians and philosophers of science. His works such as
- Faraday as a Natural Philosopher, 1971
- Science in Flux (Boston Studies in the Philosophy of Science, Vol. 28), 1975
- Paranoia: A Study in Diagnosis (Boston Studies in the Philosophy of Science Vol. 50), 1976
- Towards a Rational Philosophical Anthropology, 1977
- Science and Society: Studies in the Sociology of Science, (Boston Studies in the Philosophy of Science, Vol. 65), 1981
- Technology: Philosophical and Social Aspects,1985
- and his essay collection, published in 1988, The Gentle Art of Philosophical Polemics
encapsulate the core of his philosophical and social perspective.
All of these works were debated and reviewed extensively, oftentimes by infuriated and bewildered commentators. Now, many of his most recent books, such as Popper and his Popular Critics: Thomas Kuhn, Paul Feyerabend, Imre Lakatos, published last year, are barely reviewed at all. Agassi has become a bit of a niche writer. This is remarkable given the attention he received twenty-five years ago and unfortunate given the power and cogency of many of his ideas.
“The Rational Life”: Issues in Quote Truncation March 14, 2015Posted by Will Thomas in 20th-Century-Science Historiography, EWP Book Club.
Tags: David Hollinger, Fred Kaplan, Lily Kay, Philip Mirowski, Pnina Abir-Am, Warren Weaver
The specter of rationalism haunts the historiographies of the Cold War-era social sciences, of mid-twentieth-century policy analysis, and, particularly, of the RAND Corporation. The basic idea is that there existed after World War II a belief that scientific method, new technology, logical analysis, and quantitative measurement could be used to find solutions to difficult problems of national policy. While it is generally taken that this belief was widespread within institutions of elite learning, it is regarded as having been particularly concentrated at RAND. And, as a prominent military contractor, RAND is taken to have been a crucial vector for the transmission of this rationalism from the realm of ideas into the corridors of American power.
One compelling illustration of this rationalism has been the opening address given by mathematician Warren Weaver, director of the natural sciences programs at the influential Rockefeller Foundation, at a September 1947 conference sponsored by RAND to recruit social scientists. In his address, Weaver remarked on his belief that the people at the conference were all united in their commitment to what he called “the rational life.”
Journalist Fred Kaplan was the first to quote this line in his 1983 book on American nuclear strategic thought, The Wizards of Armageddon:
Rational Action: The Blog March 7, 2015Posted by Will Thomas in Uncategorized.
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We’re about a month away from the debut of my book, Rational Action: The Sciences of Policy in Britain and America, 1940–1960. Anyone who has written an academic book knows that this is a very exciting thing for the author, because publishing the book can be almost as long and arduous a process as researching and writing the thing. So, I’m going to be talking about the twentieth century a lot more here.
However, I’ve also created a new Rational Action blog, which will both expand on things found in my book, as well as develop the discussion well beyond the history of the specific fields I concentrate on in the book. My hope is that, by focusing on the historical problem of rationality, as manifested in both theory and practice, I can attract a cross-disciplinary audience interested in everything from optimization algorithms to philosophy of mind. The object will be to create a space where we can do free-form explorations of the affinities between such topics without conflating them into a single “contested history of rationality,” as seems to be the historiographical fashion these days.
I think it will be more useful to create a separate blog, rather than a new post series here, because I don’t want the historiographical excursions that I favor here to alienate readers interested solely in the new blog’s focus. I anticipate there will be some cross-posting, or possibly even two different versions of the same post appearing in each location. In fact, there are a number of archived posts here that I already want to adapt to the new forum.
So, please check out the new blog, and follow me on Twitter to know when I put up a new post either there or here. Also, for American customers, Amazon is offering a discount on pre-orders of my reasonably-priced-but-not-altogether-inexpensive book, and the size of the discount appears to be diminishing as we get closer to release—just saying.
Tags: D. C. Coleman, Derek de Solla Price, Franklin Mendels, Hans Medick, Jürgen Schlumbohm, John Desaguliers, John Smeaton, Margaret Jacob, Peter Kriedte, Simon Schaffer
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Margaret Jacob’s emphasis on “scientific education” as an essential element of industrialization is best understood in view of her ongoing effort to stem the tide of portraits of industrialization that she characterizes as “mechanistic.” Such portraits, she claims, rely exclusively on “economic and social history” to identify certain “factors” as prerequisites of industrialization, which was a process that then developed more or less spontaneously.
Many of the factors comprising the portraits she opposes will be familiar to those who have taken a Western Civ course: regional population pressures, falling family income, labor availability, resource availability (notably coal), the commercialization of agriculture, access to remote markets, and innovations in socio-economic organization (notably the “putting-out system”). In such contexts, the important machines were mainly scientifically unsophisticated devices devised by artisan “tinkerers,” including such famous inventions as the flying shuttle and spinning jenny.
While such historiography of industrialization was venerable, it flourished within an influential theoretical framework provided by Franklin Mendels (1943–1988) in his article, “Proto-industrialization: The First Phase of the Industrialization Process,” Journal of Economic History 32 (1972): 241–261. In The Cultural Meaning of the Scientific Revolution (1988), Jacob points us to “Proto-Industrialization: A Concept Too Many,” Economic History Review 36 (1983): 435–448, an oft-cited polemical review by D. C. Coleman (1920–1995), covering the concept’s quick proliferation [ngram].