A fundamental tenet of Paul Feyerabend’s pluralistic view of science has it that theory proliferation, that is, the availability of theoretical alternatives, is of crucial importance for the detection of anomalies in established theories. Paul Hoyningen-Huene calls this the Anomaly Importation Thesis, according to which anomalies are imported, as it were, into well-established theories from competing alternatives. This article pursues two major objectives: (a) to work out the systematic details of Feyerabend’s ideas on theory proliferation and (...) anomaly import as they are presented in his early publications and his Against Method and (b) to compare Feyerabend’s ideas on theory proliferation and anomaly import with corresponding features in Popper’s critical rationalist philosophy of science. As it turns out, neither the Principle of Proliferation nor the Anomaly Importation Thesis are necessarily incompatible with critical rationalism. In spite of Feyerabend’s general anti-Popperian attitude, I argue that theoretical pluralism can be seen as an advancement of the critical rationalist philosophy and that critical rationalism provides good arguments for pluralism. (shrink)

Paul Feyerabend recommended the methodological policy of proliferating competing theories as a means to uncovering new empirical data, and thus as a means to increase the empirical constraints that all theories must confront. Feyerabend's policy is here defended as a clear consequence of connectionist models of explanatory understanding and learning. An earlier connectionist "vindication" is criticized, and a more realistic and penetrating account is offered in terms of the computationally plastic cognitive profile displayed by neural networks with a (...) recurrent architecture. (shrink)

In this editorial, I explain how Paul Feyerabend's Principle of Proliferation is adopted and adapted as a publication model for the Journal of Knowledge Structures and Systems (JKSS). Critical views on the limitations of both non-dynamic publishing models and government- and industry-based models of research are expressed.

Resumen: Este trabajo se propone revisar la tesis de la proliferación de alternativas, expuesta por Boaventura de Sousa Santos, a la luz de algunas críticas a la tesis de la proliferación de teorías, expuesta por Paul Feyerabend. Se defiende que, aunque no de modo explícito, hay una afinidad entre ambas tesis y, en consecuencia, las debilidades de la segunda afectan a la primera. No obstante, el objetivo básico consiste en mostrar cómo propuestas emergentes, como la ecología de los saberes, (...) antes que insistir en su carácter contraepistemológico, podrían beneficiarse de una discusión epistemológica amplia.: In this paper I review the thesis about the proliferation of alternatives by Boaventura de Sousa Santos, from some criticisms to the thesis of the proliferation of theories by Paul Feyerabend. I claim that, though not in explicit way, there is an affinity between them, therefore the weakness from the second one affects the first one. However, the point is to show how some emergent proposals, as the ecology of knowledges, could benefit from a full epistemological discussion, instead of insisting on its counter-epistemological nature. (shrink)

The goal of this dissertation is to reconstruct, critically evaluate, and apply the pluralism of Paul Feyerabend. I conclude by suggesting future points of contact between Feyerabend’s pluralism and topics of interest in contemporary philosophy of science. I begin, in Chapter 1, by reconstructing Feyerabend’s critical philosophy. I show how his published works from 1948 until 1970 show a remarkably consistent argumentative strategy which becomes more refined and general as Feyerabend’s thought matures. Specifically, I argue that (...) Feyerabend develops a persuasive case against rationalism, or the thesis that there exist normative and exclusive rules of scientific rationality. In Chapter 2, I reconstruct Feyerabend’s pluralism and detail its relationship to his humanitarianism and epistemological anarchism. I understand Feyerabend’s pluralism as the combination of the principles of proliferation and tenacity. I show the evolution and justification of these principles from Feyerabend’s early papers until the late 1970s. In Chapter 3, I defend Feyerabend’s pluralism from its most prominent criticisms. I then clarify that Feyerabend’s pluralism amounts to a conception of the logic of theory pursuit and modify his view using insights from C.S. Peirce, Pierre Duhem, and Michael Polanyi. From Peirce, I show how economic, sociological, and value-laden features of theory pursuit may be used to constrain proliferation and tenacity. From Duhem and Polanyi, I try to show the proper role of tacit knowledge within a Feyerabendian framework. Finally, I show what implications Feyerabend’s pluralism has for models of distributing funds within scientific communities. I contend that it provides a more promising model that the ‘well-ordered science’ proposal advanced by numerous philosophers and social scientists. Specifically, I aim to understand what taking Feyerabend’s pluralism seriously entails for principles of balancing funding allocation decisions and the role of peer-review in evaluating the potential success of research proposals. I conclude by suggesting future lines of research for further analyzing and applying Feyerabend’s pluralism. (shrink)

Philosophy of the Social Sciences, Volume 52, Issue 5, Page 290-298, September 2022. Disputes in the field of science and technology studies demonstrate its topicality as they elucidate the prospects for a postmodern world, and William Lynch in his book, in search of a constructive solution to current controversies, employs the dialectical approach of Lakatos and Feyerabend. Lynch takes a bold step to present an apparently “degenerated scientific research program” as a competitive alternative to the established and “progressive” mainstream. (...) The book offers not only a theoretical justification for this “minority report,” but also its empirical confirmation, as well as the possibility of practical and socio-political application. We believe that Lynch’s book actualizes the discussion about the nature of sociality as related to scientific cognition, as well as provokes the question of the possibility of specific ontology of scientific knowledge. However, the internal heterogeneity of the sociology of scientific knowledge seems to be slightly underestimated, which sometimes prevents Lynch recognizing his real allies and opponents in modern STS. Lynch’s approach to analyzing scientific alternatives to dominant paradigms and to science communication practices helps problematize current controversies through demonstrating their incommensurability not incomparability. Hopefully this will increase their mutual understanding and collaboration. (shrink)

In this commemorative article the significance of Paul Feyerabend's work for philosophy of science in general is reviewed. Its unifying perspective is identified as the fight against any possible constraint on imagination (i.e. on the capacity of generating alternatives). This alternative-maximizing search was already central in Feyerabend's 'pre-anarchistic' studies. In fact, I claim that the really significant theses and arguments, as far as the intrinsic debate within the philosophy of science is concerned, were present in these earlier studies (...) (criticism of the conditions of consistency and meaning invariance, pragmatic theory of observation, incommensurability thesis ...). The context of the 'historical turn' is sketched in which these arguments were developed as aresponse to current views on science. But these arguments do possess an independent normative significance. As Feyerabend construes them however, this independence is uncertain, because it is the value of proliferating imaginative alternatives as such which partly conditionalizes the significance of these arguments (as it conditionalizes the very value of science itself). In this way the philosophy of the critical imagination could eventually turn the critical values against the philosophy of rational criticism itself. And indeed, (1)a certain combination of the tenets concerning consistency and meaning variance undermines the idea of crucial test, and (2) in Against Method xht panegyric of the imagination (couched in a new narrative of the history of science) is used as the main weapon to override any methodological account. Philosophy of science is now convicted of what is the only deadly sin — the murder of imagination. But science itself is also accused of the same crime: it has become not merely an ideology — which is nothing to worry about — but a totalitarian ideology, monopolizing epistemic and educational claims. I argue that, although the reintroduction within philosophy of science of such questions belonging to a philosophy of culture is called for as a complement for intrinsic approaches, the Feyerabendean way of treating those questions makes it impossible to state anything about the specificity of science within culture. On the other hand two 'master ideas' still seem apt to stimulate further discussion: (1) the critique of the consistency condition, backed by the attack on the thesis of the 'relative autonomy of facts', and (2) the defence of meaning variance, backed by the pragmatic theory of observation, and leading in turn to the idea of incommensurability. At the same time this idea of incommensurability could also play a role in a philosophy of the relation between science and culture (which remains to be developed). (shrink)

A fines de los 50 y a lo largo de los años 60 Feyerabend formula su doctrina de la proliferación teórica. Con ella busca inicialmente destacar la presencia positiva de la metafísica en el proceso de explicación teórica. Concretamente, pretende dar cuenta de la impotencia de toda teoría científica de explicar realísticamente el mundo si no estuviera informada por supuestos que sus interlocutores juzgan como a-científicos o pre-científicos. Ahora bien, para poder precisar el papel que juega la metafísica en (...) el proceso de explicación teórica es preciso dilucidar qué entiende Feyerabend por realismo. Entre los especialistas existe una discusión acerca de si este defiende un realismo científico o un antirrealismo. Con el propósito de poder comprender en qué sentido Feyerabend sostiene que la metafísica provee vías de acceso para explicar el mundo, procuraremos demostrar la naturaleza normativa de su realismo. At the end of the 50s and throughout the 60s, Feyerabend formulated his doctrine of theoretical proliferation. With this doctrine, he sought to emphasize the positive presence of metaphysics in the process of theoretical explanation. In particular, he claims to account for the impotence of any scientific theory for realistically explaining the world if it was not informed by some assumptions that his partners judge as non-scientific or pre-scientific. However, in order to specify the role of metaphysics in the process of theoretical explanation it is necessary to clarify what Feyerabend understands for realism. Among specialists there is a discussion about whether he defended a scientific realism or an anti-realism. In order to be able to understand in what sense Feyerabend holds that metaphysics provides access ways to explain the world, we will try to demonstrate the normative nature of his realism. (shrink)

The environmental crisis that faces the world today is sometimes seen to be the result of making wrong turns on the path to human development. This is especially so in terms of the technologies humans adopt, the way such technologies are powered, and the morality that is at the foundation of societies that develop and utilize such technologies. Humanity has come to the realization that the technologies that were ushered in with a fanfare and that may still enjoy considerable patronage (...) sometimes have a darker side that may exact a costly price. The situation would probably have been different if there had been credible alternatives waiting in the wings, but no such alternatives exist and the path to such alternative technologies will probably be fraught with even more dangers. The view in this paper is that the current environmental crisis is not so much a problem of making wrong choices in technology as it is a problem with the nature of our science: a science which stifles the growth of views that contradict the opinion at the centre. It argues that the discouragement of adventitious ideas is responsible for the lack of credible alternatives to current technologies and therefore the inability to discard technologies that are considered anachronistic. In view of the above, the paper argues for a liberalisation of science through the tolerance of heretical scientific views as well as alternative knowledge systems. It questions the morality of subscribing to a single method of science in an era where alternatives exist to every other human facility and argues, following Mill and Feyerabend, not only for the proliferation of technologies but also for the proliferation of sciences as a safeguard against scientific lethargy. (shrink)

In his Farewell to Reason, Paul Feyerabend advocates radical pluralism in all intellectual endeavors and disputes the widely held belief that all issues can and should be resolved rationally. For Feyerabend, it is desirable that mutually incompatible approaches to scientific and scholarly research proliferate. Even an approach that one's favored school of thought dismisses as loony is likely to yield ideas and factual observations that its derogators will find of value and would otherwise have missed. To derive intellectual (...) benefit from an alternative tradition, one need not accept its premises and values; likewise, to ignore uncongenial ideas, one is not obliged to construct a refutation of than, which is just as well, since such a refutation usually can be constructed only by stacking the cards against adversaries about whom one is grossly ignorant. (shrink)

One of the most challenging issues, essential for the actual state of science, is the search for a fragile balance between scientific normativity, openness, methodological proliferation and other key concepts, associated with the modern world of research. Paul Feyerabend understood science not as a detached and hermetic self-sufficient reality, but as a structural part of the social world, liable to politicization, discrepancies and inconsistency. His analysis of science, its strategies and institutions involved and, in a way, undermined a (...) long living concept of science as an objective, rational and neutral domain. Following his discoveries, today researchers in general, philosophers of science and social epistemologists in particular, face the problem of corrupted practices, which jeopardize the acquisition of true knowledge. According to the ideas of professor S. Turner, there are two strategies of approaching epistemic coercion: conformity or resistance. Aimed at scientific progress and sustainable development the scientists strive to overcome obstacles of technological, organizational and administrative nature. It presents the case of epistemic resistance. In other circumstances, when the mechanisms of epistemic coercion function without recognition and impediment, the epistemic environment conforms. Professor S. Turner’s article gives an in-depth analysis of epistemic coercion as a ubiquitous phenomenon, pervading intellectual and institutional practices of science and public life. Having stated the existence of the new instruments of epistemic control, he also sheds light on the requirement of the new forms of resistance. In the following article the author consequently scrutinizes the types of epistemic coercion offered by S. Turner. In order to highlight a technological perspective on all three types of epistemic coercion (information deprivation, normalizing/stigmatizing, legitimating/delegitimizing), the author places the emphasis on algorithm – based practices as a distinctive type of information deprivation. Presented from the standpoint of technological design, an algorithm could be seen as a technologically embodied form of epistemic coercion. Further on, the author argues that some of the means of resistance, given by prof. S. Turner, are more suitable to perform epistemic coercion, rather than resisting it. For instance, transparency has compromised itself as an untrustworthy concept put in use to conceal more information than to reveal. Tribalism is proven to be another arguable means of resistance because of its limiting effect on practices of open internal and external scientific communication. Finally, the author augments the list of means of epistemic coercion with construction of ignorance and coercive effect of expertise. (shrink)

This collection of the writings of Paul Feyerabend is focused on his philosophy of quantum physics, the hotbed of the key issues of his most debated ideas. Written between 1948 and 1970, these writings come from his first and most productive period. These early works are important for two main reasons. First, they document Feyerabend's deep concern with the philosophical implications of quantum physics and its interpretations. These ideas were paid less attention in the following two decades. Second, (...) the writings provide the crucial background for Feyerabend's critiques of Karl Popper and Thomas Kuhn. Although rarely considered by scholars, Feyerabend's early work culminated in the first version of Against Method. These writings guided him on all the key issues of his most well-known and debated theses, such as the incommensurability thesis, the principles of proliferation and tenacity, and his particular version of relativism, and more specifically on quantum mechanics. (shrink)

The self-portrait of an intellectual reveals his childhood in Vienna, wounds at the Russian front in the German army, encounters with the famous, innumerable love affairs, four marriages, and refusal to accept a "petrified and tyrannical ...

Essays discuss relativism, knowledge, creativity, progress, Aristotle, Galileo, cultural pluralism, and reason.

The work that helped to determine Paul Feyerabend's fame and notoriety, Against Method,stemmed from Imre Lakatos's challenge: "In 1970 Imre cornered me at a party. 'Paul,' he said, 'you have such strange ideas.

FEYERABEND: DAS ORGANOLOGISCHE WELTBILD.

Paul Feyerabend's globally acclaimed work, which sparked and continues to stimulate fierce debate, examines the deficiencies of many widespread ideas about scientific progress and the nature of knowledge. Feyerabend argues that scientific advances can only be understood in a historical context. He looks at the way the philosophy of science has consistently overemphasized practice over method, and considers the possibility that anarchism could replace rationalism in the theory of knowledge. -- Amazon.com.

The crudest form of materialism will be taken as the basis of argument. If it can successfully evade the objections of some philosophers, then a more refined doctrine will be even less troubled.

Over the past thirty years Paul Feyerabend has developed an extremely distinctive and influentical approach to problems in the philosophy of science. The most important and seminal of his published essays are collected here in two volumes, with new introductions to provide an overview and historical perspective on the discussions of each part. Volume 1 presents papers on the interpretation of scientific theories, together with papers applying the views developed to particular problems in philosophy and physics. The essays in (...) volume 2 examine the origin and history of an abstract rationalism, as well as its consequences for the philosophy of science and methods of scientific research. Professor Feyerabend argues with great force and imagination for a comprehensive and opportunistic pluralism. In doing so he draws on extensive knowledge of scientific history and practice, and he is alert always to the wider philosophical, practical and political implications of conflicting views. These two volumes fully display the variety of his ideas, and confirm the originality and significance of his work. (shrink)

Scientific standards cannot be separated from the practice of science and their use presupposes immersion in this practice. The demand to base political action on scientific standards therefore leads to elitism. Democratic relativism, on the other hand, demands equal rights for all traditions or, conversely, a separation between the state and any one of the traditions it contains; for example, it demands the separation of state and science, state and humanitarianism, state and Christianity. Democratic relativism defends the rights of people (...) to live as they see fit; it is also a most efficient means of probing traditions (such as ?scientific? medicine) that happen to be in the centre of attention: it has ethical as well as epistemological advantages. (shrink)

Feyerabrend argues that intellectual progress relies on the creativity of the scientist, against the authority of science.

No study in the philosophy of science created such controversy in the seventies as Paul Feyerabend's Against Method. In this work, Feyerabend reviews that controversy, and extends his critique beyond the problem of scientific rules and methods, to the social function and direction of science today. In the first part of the book, he launches a sustained and irreverent attack on the prestige of science in the West. The lofty authority of the "expert" claimed by scientists is, he (...) argues, incompatible with any genuine democracy, and often merely serves to conceal entrenched prejudices and divided opinions with the scientific community itself. Feyerabend insists that these can and should be subjected to the arbitration of the lay population, whose closes interests they constantly affect—as struggles over atomic energy programs so powerfully attest. Calling for far greater diversity in the content of education to facilitate democratic decisions over such issues, Feyerabend recounts the origin and development of his own ideas—successively engaged by Brecht, Ehrenhaft, Popper, Mill and Lakatos—in a spirited intellectual self-portrait. Science in a Free Society is a striking intervention into one of the most topical debates in contemporary culture and politics. (shrink)

According to one of the rivals, “poets do not create from knowledge but on the basis of certain natural talents and guided by divine inspiration, just like seers and the singers of oracles.”1 There is “a form of possession and madness, caused by the muses, that seizes a tender and untouched soul and inspires and stimulates it so that it educates by praising the deeds of ancestors in songs and in every other mode of poetry. Whoever knocks on the door (...) of poetry without the madness of the muses trusting that technique alone will make him a whole poet does not reach his aim; he and his poetry of reason disappear before the poetry of the madman.”2 Even knowledge cannot arise in a purely rational way. In his seventh letter Plato explains how “from a long and dedicated pursuit of the subject and from close companionship, [understanding] suddenly, like fire being kindled by a leaping spark, is born in the soul and straightaway finds nourishment in itself.”3 Thus understanding or building a work of art contains an element that goes beyond skill, technical knowledge, and talent. A new force takes hold of the soul and directs it, toward theoretical insight in one case, toward artistic achievement in the other.The view adumbrated in these quotations is very popular today. Interestingly enough it seems to receive support form the most rigorous and most advanced parts of the sciences. This rigor, it is pointed out, is but a transitory stage in a process which has much in common with what Plato envisaged. Of course, it is necessary to make some changes: Plato’s knowledge was stable while scientific knowledge progresses. Plato assumed that outside forces—madness, divine inspiration—impinge on the soul while the moderns let the appropriate ideas, images, emotions arise from the individual soul itself. But there seem to exist many reasons to recommend a Platonism that has been modified in this way.In the following essay I shall try to show that the reasons that have been given are invalid and that the view itself—the view that culture needs individual creativity—is not only absurd but also dangerous. To make my criticism as concrete as possible I shall concentrate on e specific group of arguments in its favor. And to make it as clear as possible I shall use arguments trying to show the role of individual creativity in the sciences. If these clear and detailed arguments fail, then the rhetoric emerging from more foggy areas will altogether lose its force. 1. Plato, Apology of Socrates 22c. Translations, unless otherwise noted, are my own2. Plato, Phaedrus 245a.3. Plato, Epistles 341c, d. Paul Feyerabend studied singing and opera production in Vienna, history of theater and theatrical production at the Institute for the Methodological Reform of the German Theater in Weimar, and physics, astronomy, and philosophy in Vienna. He has lectured on aesthetics, the history of science, and philosophy in Austria, Germany, England, New Zealand, and the United States. At the moment he holds a joint appointment at the University of California, Berkeley, and the Federal Institute of Technology in Zurich. His books include Against Method , Erkenntnis für freie Menschen , and Philosophical Papers . Forthcoming works are Farewell to Reason and Stereotypes of Reality. (shrink)

Over the past thirty years Paul Feyerabend has developed an extremely distinctive and influentical approach to problems in the philosophy of science. The most important and seminal of his published essays are collected here in two volumes, with new introductions to provide an overview and historical perspective on the discussions of each part. Volume 1 presents papers on the interpretation of scientific theories, together with papers applying the views developed to particular problems in philosophy and physics. The essays in (...) volume 2 examine the origin and history of an abstract rationalism, as well as its consequences for the philosophy of science and methods of scientific research. Professor Feyerabend argues with great force and imagination for a comprehensive and opportunistic pluralism. In doing so he draws on extensive knowledge of scientific history and practice, and he is alert always to the wider philosophical, practical and political implications of conflicting views. These two volumes fully display the variety of his ideas, and confirm the originality and significance of his work. (shrink)

Discussions of the interpretation of quantum theory are at present obstructed by (1) the increasing axiomania in physics and philosophy which replaces fundamental problems by problems of formulation within a certain preconceived calculus, and (2) the decreasing (since 1927) philosophical interest and sophistication both of professional physicists and of professional philosophers which results in the replacement of subtle positions by crude ones and of dialectical arguments by dogmatic ones. More especially, such discussions are obstructed by the ignorance of both opponents, (...) and also defenders of the Copenhagen point of view, as regards the arguments which once were used in its defence. The publication of Bunge's Quantum Theory and Reality and especially of Popper's contribution to it are taken as an occasion for the restatement of Bohr's position and for the refutation of some quite popular, but surprisingly naive and uninformed objections against it. Bohr's position is distinguished both from the position of Heisenberg and from the vulgarized versions which have become part of the so-called "Copenhagen Interpretation" and whose inarticulateness has been a boon for all those critics who prefer easy victories to a rational debate. Einstein's main counterargument is discussed, and Bohr's refutation restated. The philosophical background and earlier forms of Bohr's views are stated also. Considering that these views are more detailed, better adapted to the facts of the microdomain than any existing alternative it follows that fundamental discussion must first return to them. Their uniqueness is not asserted, however. Here the author still maintains that a hundred shabby flowers are preferable to a single blossom, however exquisite. But a hundred shabby flowers plus an exquisite blossom are more desirable still. (shrink)

From flea bites to galaxies, from love affairs to shadows, Paul Feyerabend reveled in the sensory and intellectual abundance that surrounds us. He found it equally striking that human senses and human intelligence are able to take in only a fraction of these riches. "This a blessing, not a drawback," he writes. "A superconscious organism would not be superwise, it would be paralyzed." This human reduction of experience to a manageable level is the heart of _Conquest of Abundance_, the (...) book on which Feyerabend was at work when he died in 1994. Prepared from drafts of the manuscript left at his death, working notes, and lectures and articles Feyerabend wrote while the larger work was in progress, _Conquest of Abundance_ offers up rich exploration and startling insights with the charm, lucidity, and sense of mischief that are his hallmarks. Feyerabend is fascinated by how we attempt to explain and predict the mysteries of the natural world, and he looks at the ways in which we abstract experience, explain anomalies, and reduce wonder to formulas and equations. Through his exploration of the positive and negative consequences of these efforts, Feyerabend reveals the "conquest of abundance" as an integral part of the history and character of Western civilization. "Paul Feyerabend... was the Norman Mailer of philosophy.... brilliant, brave, adventurous, original and quirky."—Richard Rorty, _New Republic_ "As much a smudged icon as a philosophical position holder, [Feyerabend] was alluring and erotic, a torch singer for philosophical anarchy."—Nancy Maull, _New York Times Book Review_ "[A] kind of final testament of Feyerabend's thought... Conquest of Abundance is as much the product of a brilliant, scintillating style as of an immense erudition and culture.... This book is as abundant and rich as the world it envisions."—Arkady Plotnitsky, _Chicago Tribune_. (shrink)