Making Joseph Agassi the Subject of a Scholarly Work Leads to Nothing but Questions February 16, 2016Posted by Christopher Donohue in Agassi and the 20th century.
Tags: Imre Lakatos, Joseph Agassi, Karl Popper, Larry Laudan, Paul Feyerabend
I am at the start of a highly interesting venture, writing about an important living philosopher of science, Joseph Agassi, the significance of his ideas and how the development of those ideas informs our understanding of the development of postwar history and philosophy of science. It is a very high-risk (people tell me) venture. I hope it works. This is not something that historians of science (or philosophers of science, sociologists of science) do very much of, in any aspect, as I will describe. There are of course numerous examples of living philosophers writing about living philosophers and living philosophers discussing dead ones. But, our history of science kin don’t really (and apologies to those who do) address the complex heritage of philosophy of science, except to suit very specific purposes. Philosophy of science is usually deployed in order to suit a methodological or theoretical approach. This is very different than writing about the philosophy of science as a historical development. Last, no one has really begun to ask, among this contemporary or just-past generation of philosophers of science, are there any worthy of attention? This is a serious problem, as it is a serious problem for my writing and thinking about Agassi.
I have argued, not explicitly, that Agassi (and his close friends, students and admirers), the development of his ideas and what that development illustrates about the course of post-war Anglo-American philosophy is worthy of a scholarly treatment, but why? I shall begin to address that in this essay. I have earlier discussed how Agassi’s influence is very hard to measure. He is now very well-cited, but does this mean that his influence is at its peak? How plausible is this when philosophy of science (but not the philosophy of the social sciences, to add complication to a complication) today is very different from when Agassi first developed the core of his philosophical research program.
History-Philosophy Relations, Pt. 2: The Weltphilosophie of Historical Epistemology February 16, 2013Posted by Will Thomas in Uncategorized.
Tags: Alfred Nordmann, Allan Franklin, Andrew Pickering, Augustine Brannigan, David Bloor, David Gooding, Friedrich Nietzsche, Gaston Bachelard, Georges Canguilhem, Gerald Holton, Hans-Jörg Rheinberger, Harry Collins, Ian Hacking, Kent Staley, Larry Laudan, Lorraine Daston, Martin Kusch, Michel Foucault, Peter Galison, Simon Schaffer, Steve Woolgar, Thomas Kuhn, Trevor Pinch
The program of “historical epistemology” represents one of the more ambitious and thoughtful projects espoused by historians of science in recent years. The self-conscious efforts of people like Hans-Jörg Rheinberger, Lorraine Daston, and Peter Galison to renew interest in epistemological questions among historians is laudable. And their point that epistemology is something that is invented rather than transcendental—and thus historically variable in its content—is surely a correct observation, at least from a historiographical standpoint.
That said, I have never been fully comfortable with the history produced by historical epistemology. To date, the program has received the most intensive scrutiny from philosophers. A good example is Martin Kusch’s 2010 paper, “Hacking’s Historical Epistemology: A Critique of Styles of Reasoning”.* My own interest in the subject has less to do with the integrity of historical epistemology as epistemology (a subject I am happy to leave to philosophers), as it does with its Weltphilosophie and its conception of the history-philosophy relationship.
Tags: Bruno Latour, David Bloor, Harry Collins, Karl Mannheim, Larry Laudan
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When I was at SEESHOP5 in Cardiff last month, I had an opportunity to talk a little with Harry Collins about the history of his work, its relationship to the history of science, relativism, radicalism, and STS.
People involved in Collins’ “Sociology of Expertise and Experience” (SEE) project would like their work to inform future STS scholarship. However, by their estimate, STS has been reluctant to take up SEE. This has led the SEE crowd to chart their own course, distinguishing their work as committed to a constructive deliberation about the nature and social operation of expertise, which they would contrast to an argumentation-averse, and ultimately nonconstructive critical orthodoxy prevailing in STS.
Now, STS distinguishes itself by a sort of ambivalently* radical relativist intellectual position, descending from the sociology of scientific knowledge (SSK) project of the late-1970s and 1980s. By attempting to define the bounds of expert authority, the SEE project is often taken to be a retreat from STS-brand radicalism to a more traditional set of ideas about expertise. It has sometimes been paired with Bruno Latour’s own apparent retreat (pdf) around the same time as the SEE project got started, in the early 2000s.
Sociology, History, Normativity, and Theodicy August 9, 2009Posted by Will Thomas in History as Anti-Philosophy, Methods.
Tags: Bruno Latour, Joseph Ben-David, Larry Laudan, Martin Kusch, Michael Mulkay, Nigel Gilbert, Rupert Hall, Simon Schaffer, Steven Shapin
“For my part I see no danger of ‘the history of science losing its science’, but much literature in the social history of science has less of a connection with the sociology of knowledge than many apparently traditional exercises in the history of ideas.”
“Finally, there is a marked lack of rigour in much social history of science; work is often thought to be completed when it can be concluded that ‘science is not autonomous’, or that ‘science is an integral part of culture’, or even that there are interesting parallels or homologies between scientific thought and social structures. But these are not conclusions; they are starting points for more searching analyses of scientific knowledge as a social product.”
—Steven Shapin, 1982
To my mind, Shapin’s “History of Science and Its Sociological Reconstructions,” (History of Science 20 (1982): 157-211) is perhaps one of the best articulations of how sociological methodology could augment historiography. It is a manifesto for the sociology of knowledge program against critics (Joseph Ben-David, Rupert Hall, and Larry Laudan are specified). It’s also an argument against more sterile sociology-based historiographical methods—the “social history of science”. As pointed out in the quotes above, these methods draw no substantive connections between sociology and the intellectual production of knowledge: society is simply something that imprints itself on scientific institution-building, practice, and claims.
To put it another way, Shapin ought to be understood as an epistemological sociologist, one who in 1982 was apparently fighting against many of the same problems that bedevil us today. No one, to my mind, better articulated how integral things like proper institution-building and proper etiquette have always been (more…)