In Ancient Greece, when philosophy began, it included all the theoretical knowledge. But later, in the time of Aristotle, specialized sciences started to emerge and the scope of philosophy grew smaller and smaller. The question is what to do when philosophy has lost its competence to deal with any relevant topic. The paper discusses three possible views of the relation between philosophy and science: anti-scientism, conceptual analysis and naturalism. All these approaches deal with various disadvantages. For anti- (...) class='Hi'>scientism it is mainly the inability to explain the unprecedented success of modern science. Proponents of conceptual analysis are confronted with Quine’s attack on analytic statements and its consequences for a priori truths. Finally, naturalistic philosophers might be threatened by hegemony of science and its universal application of hypothetico-deductive method. The worst scenario for naturalistic philosophers is not as bad as some worry. Philosophers can solve their traditional problems using the knowledge of well-established special sciences, even though they might play the role of high-end science journalists. (shrink)

This chapter outlines ways in which Wittgenstein’s opposition to scientism is manifest in his later conception of philosophy and the negative attitude he held toward his times. The chapter tries to make clear how these two areas of Wittgenstein’s thought are connected and reflect an anti-scientistic worldview he held, one intimated in Philosophical Investigations §122. -/- It is argued that the later Wittgenstein’s metaphilosophy is marked out against two scientistic claims in particular. First, the view that the scientific (...) method is superior to all other means of learning or gaining knowledge. Second, the view that scientific knowledge is superior to all other kinds of knowledge and understanding. Wittgenstein’s opposition to these claims is brought out through examining a fundamental aim of his later philosophy, producing the ‘kind of understanding which consists in “seeing connections”’ (PI §122), and his attempts to expose certain philosophical confusions. It is argued that these reflect his antiscientistic worldview. -/- Through discussion of Oswald Spengler’s influence on Wittgenstein, the chapter outlines how Wittgenstein’s opposition to scientism underwrites his negative cultural outlook and how this is connected with the anti-scientistic elements of his later philosophy discussed. The work of Ray Monk (1999; 1990) and Hans-Johann Glock (1996) is instrumental in what follows. (shrink)

Scientism has recently experienced a resurgence of interest in philosophy. One version of scientism often defended is ontological scientism—the view that any kind or property not mentioned in the theories of science has only a subordinate, secondary kind of reality. It is worth noting that a dominant tradition in the history of philosophy of science—classical American pragmatism—undertook decades of critical engagement with contemporaneous scientistic beliefs, many of which resemble those being debated at the present time. This (...) class='Hi'>anti-scientistic philosophy has multiple points of relevance for contemporary debates and defenses of ontological scientism. (shrink)

Part 1 of this paper sketches Wittgenstein’s opposition to scientism in general. Part 2 explores his opposition to scientism in philosophy focusing, in particular, on philosophy of mind; how must philosophy of mind proceed if it is to avoid the kind of scientism that Wittgenstein complains about? Part 3 examines a central anti-scientistic strand in Wittgenstein’s Last Writings on the Philosophy of Psychology volume II: his treatment of the ‘uncertainty’ of the relation between ‘outer’ behaviour and (...) ‘inner’ experiences and mental states. (shrink)

Volume 52, Issue 12, November 2020, Page 1225-1232.

Filozofie ve 20. století ztratila velkou část svých kompetencí a pro svou údajnou neužitečnost se stala terčem kritiky ze strany přírodních vědců. Vztah mezi filozofií a vědou lze řešit pomocí tří stanovisek, kterými jsou antiscientismus, konceptuální analýza a naturalismus. Obsahem článku je charakteristika jednotlivých přístupů a identifikace problémů, s nimiž se musí jejich zastánci potýkat. Autorovi se jako nejslibnější jeví Quinem inspirovaný naturalismus, podle něhož má veškeré poznání povahu syntetických aposteriorních výroků, a filozofie je proto kontinuální s přírodní vědou. Není (...) třeba obávat se zániku filozofie jako samostatné disciplíny, naturalismus může naopak přispět k dořešení mnohých filozofických problémů pomocí metodologie a poznatků přírodních věd. (shrink)

This chapter argues that two distinct, yet connected, contexts – Mill's “mental crisis” and his task as a “Logician” – led to the formation of two arguments on the value of art. On one hand, Mill argued that aesthetic cultivation was important as an end in itself. Excellence was to be pursued disinterestedly as part of a beautiful life. On the other, Mill argued aesthetic cultivation was important as a means to the utilitarian end – strengthening the social sympathies made (...) social happiness attainable. The first argument highlights what Mill thought was missing from the theory of his utilitarian predecessors, while the second brought Mill closer to this tradition, rather than moving him further away from it. (shrink)

Yugoslav anti-war contention has remained an under-theorised topic almost twenty years after the end of the wars of Yugoslav succession. Rather than focusing on the?ontogenesis? of individual pacifist enterprises, this paper examines the reasons for which Yugoslav anti-war activisms have been marginalised in recent East European sociological scholarship. I argue that a thorough appreciation of these phenomena requires a Yugoslav/regional approach which has not been favoured by post-Yugoslav social science scholars. This article also offers a critical reading of (...) the existing attempts to theorise Yugoslav anti-war activisms. It criticises their failure to draw upon the rich conceptual ap?paratus of social movement theories developed within Western political sociology over the last couple of decades. In spite of the fact that the concept of?social movement? may be contested in the context of post-Yugoslav anti-war engagement on the basis of its quantitative marginality, this should not deter Yugoslav social scientists from applying and refining Anglo-Saxon social movement theories in a culturally sensitive manner. Specific dynamics of anti-war activism occurring within an armed conflict has not been sufficiently studied. This is an important knowledge lacuna where regional sociologists could offer a substantive contribution. jugoslovenski antiratni angazman je ostao nedovoljno teorijski obradjena tema i posle skoro dvadeset godina od kraja ratova za jugoslovensko nasledje. U ovom radu se ne fokusiram na?ontogenezu? individualnih mirovnih poduhvata, vec ispitujem razloge zbog kojih su jugoslovenski antiratni aktivizmi marginalizovani u skorasnjoj istocnoevropskoj socioloskoj literaturi. Tvrdim da razumevanje ovih fenomena zahteva jugoslovenski/regionalni pristup kojem do sada nije bila posvecena adekvatna paznja. Ovaj rad takodje donosi i jedno kriticko citanje postojecih napora da se teorijski pristupi jugoslovenskim antiratnim aktivizmima. Kritikujem propust istrazivaca da se posluze bogatim konceptualnim aparatom razvijenim u proteklih nekoliko decenija u okviru zapadne politicke sociologije. Iako koncept?drustvenog pokreta? moze biti diskutabilan u kontekstu jugoslovenskog antiratnog angazmana u smislu njegove kvantitativne marginalnosti, to ne bi trebalo da spreci primenu anglosaksonskih teorija drustvenih pokreta na kulturoloski senzitivan nacin. Specificna dinamika antiratnog organizovanja za vreme i na prostoru ratnog konflikta nije u dovoljnoj meri istrazena, pa bi ovdasnji istrazivaci na tom polju mogli dati bitan doprinos. (shrink)

Wittgenstein and Heidegger’s objections against the possibility of an aesthetic science were influential on different sides of the analytic/continental divide. Heidegger’s anti-scientism is tied up with a critique of the reduction of the work of art to an object of aesthetic experience. This leads him to an aletheic view of artworks which precedes and exceeds any possible aesthetic reduction. Wittgenstein too rejects the relevance of causal explanations, psychological or physiological, to aesthetic questions. His appeal to ordinary language provides (...) the backdrop for his critique of the philosophical tradition’s focus on a narrow range of evaluative aesthetic terms, thus excluding most of the language we ordinarily employ in the relevant cases. The main aim of this paper is to compare Heidegger with Wittgenstein, showing that: (a) there are significant parallels to be drawn between Wittgenstein and Heidegger’s anti-scientism about aesthetics, and (b) their anti-scientism leads them towards partly divergent criticisms of what I will call ‘aestheticism’. The divergence is mainly due to a disagreement concerning appeals to ordinary language. Thus situating the two philosophers’ positions facilitates a possible critical dialogue between analytic and continental approaches in aesthetics. (shrink)

Anti-aging medicine has emerged in the past two decades as both a medical practice and scientific objective largely aimed at intervening into the process of aging itself rather than its “associated” diseases. This has provoked a both excitement and concern in bioethical deliberations on the meaning and potential impact of an effective intervention. In this article, I examine the different ways in which bioethicists, other social scientists, and anti-aging proponents frame anti-aging goals, in particular, the construction of (...) immortality as its implicit and explicit aim. This research is based upon over 9 years of anthropological, ethnographic interview- and observation-based research in the field and draws substantially from the US President’s Council on Bioethics’ deliberations on this topic as well as from interview data and other publications/discussion on anti-aging medicine. I argue that while the framework of life and death provide the primary structure for many bioethical and social science critiques of anti-aging medicine, many if not most anti-aging practitioners, researchers, and advocates employ the alternative structure of health and pain to orient their work. These divergent orientations of life/death and health/pain beget competing conversations around anti-aging medicine; including voices from the front lines of anti-aging practice complicate bioethical critiques and ultimately beg different questions. Positioning the painful, physiological decline of aging as the ultimate adversary rather than death challenges traditional models of biomedical intervention based on “nature” and “disease” constructions. (shrink)

Wittgenstein criticised prevailing attitudes toward the sciences. The target of his criticisms was ‘scientism’: what he described as ‘the overestimation of science’. This collection is the first study of Wittgenstein’s anti-scientism - a theme in his work that is clearly central to his thought yet strikingly neglected by the existing literature. The book explores the philosophical basis of Wittgenstein’s anti-scientism; how this anti-scientism helps us understand Wittgenstein’s philosophical aims; and how this underlies his (...) later conception of philosophy and the kind of philosophy he attacked. An outstanding team of international contributors articulate and critically assess Wittgenstein’s views on scientism and anti-scientism, making Wittgenstein and Scientism essential reading for students and scholars of Wittgenstein’s work, on topics as varied as the philosophy of mind and psychology, philosophical practice, the nature of religious belief, and the place of science in modern culture. (shrink)

Defending the role that science must play in democratic society--science defined not just in terms of technology but as a way of approaching problems and viewing the world. In this collection of original essays, experts in political science, the hard sciences, philosophy, history, and other disciplines examine contemporary anti-science trends, and make a strong case that respect for science is essential for a healthy democracy. The editors note that a contradiction lies at the heart of modern society. On the (...) one hand, we inhabit a world increasingly dominated by science and technology. On the other, opposition to science is prevalent in many forms--from arguments against the teaching of evolution and the denial of climate change to the promotion of alternative medicine and outlandish claims about the effects of vaccinations. Adding to this grass-roots hostility toward science are academics espousing postmodern relativism, which equates the methods of science with regimes of "power-knowledge." While these cultural trends are sometimes marketed in the name of "democratic pluralism," the contributors contend that such views are actually destructive of a broader culture appropriate for a democratic society. This is especially true when facts are degraded as "fake news" and scientists are dismissed as elitists. Rather than enhancing the capacity for rational debate and critical discourse, the authors view such anti-science stances on either the right or the left as a return to premodern forms of subservience to authority and an unwillingness to submit beliefs to rational scrutiny. Beyond critiquing attitudes hostile to science, the essays in this collection put forward a positive vision for how we might better articulate the relation between science and democracy and the benefits that accrue from cultivating this relationship. (shrink)

Intellectual history still quite commonly distinguishes between the episode we know as the Scientific Revolution, and its successor era, the Enlightenment, in terms of the calculatory and quantifying zeal of the former—the age of mechanics—and the rather scientifically lackadaisical mood of the latter, more concerned with freedom, public space and aesthetics. It is possible to challenge this distinction in a variety of ways, but the approach I examine here, in which the focus on an emerging scientific field or cluster of (...) disciplines—the ‘life sciences’, particularly natural history, medicine, and physiology —is, not Romantically anti-scientific, but resolutely anti-mathematical. Diderot bluntly states, in his Thoughts on the interpretation of nature, that “We are on the verge of a great revolution in the sciences. Given the taste people seem to have for morals, belles-lettres, the history of nature and experimental physics, I dare say that before a hundred years, there will not be more than three great geometricians remaining in Europe. The science will stop short where the Bernoullis, the Eulers, the Maupertuis, the Clairauts, the Fontaines and the D’Alemberts will have left it.... We will not go beyond.” Similarly, Buffon in the first discourse of his Histoire naturelle speaks of the “over-reliance on mathematical sciences,” given that mathematical truths are merely “definitional” and “demonstrative,” and thereby “abstract, intellectual and arbitrary.” Earlier in the Thoughts, Diderot judges “the thing of the mathematician” to have “as little existence in nature as that of the gambler.” Significantly, this attitude—taken by great scientists who also translated Newton or wrote careful papers on probability theory, as well as by others such as Mandeville—participates in the effort to conceptualize what we might call a new ontology for the emerging life sciences, very different from both the ‘iatromechanism’ and the ‘animism’ of earlier generations, which either failed to account for specifically living, goal-directed features of organisms, or accounted for them in supernaturalistic terms by appealing to an ‘anima’ as explanatory principle. Anti-mathematicism here is then a key component of a naturalistic, open-ended project to give a successful reductionist model of explanation in ‘natural history’, a model which is no more vitalist than it is materialist—but which is fairly far removed from early modern mechanism. (shrink)

In June 2005, Italy held a referendum on repealing the law on medically assisted fertilization , which limits access to artificial reproduction to infertile couples, and prohibits the donation of gametes, the cryopreservation of embryos, preimplantation genetic diagnosis , and research on human embryos. The referendum was invalidated, and the law remained unchanged. The Italian political e bioethical debate on assisted reproduction was manipulated by the Catholic Church, which distorted scientific data and issues at stake with the help of Catholic (...) politicians and bioethicists. What happened in Italy shows that some perverse socio-cultural e political mechanisms are spreading the absurd and anti-historical view that scientific and technological advancements are threatening democracy and personal freedom. Scientists should not only contrast the political attempts at limiting freedom of scientific research, but also tell politicians, humanists and citizens that the invention of Western science with its view of scientific community as an “open society”, contributed and still contributes, through scientific education, to the construction and maintaining of the moral and political values underlying Western democracies. (shrink)

In this masterful work of historical scholarship, Zeev Sternhell, an internationally renowned Israeli political scientist and historian, presents a controversial new view of the fall of democracy and the rise of radical nationalism in the twentieth century. Sternhell locates their origins in the eighteenth century with the advent of the Anti-Enlightenment, far earlier than most historians. The thinkers belonging to the Anti-Enlightenment represent a perspective that is antirational and that rejects the principles of natural law and the rights (...) of man. Sternhell asserts that the Anti-Enlightenment was a development separate from the Enlightenment and sees the two traditions as evolving parallel to one another over time. He contends that J. G. Herder and Edmund Burke are among the real founders of the Anti-Enlightenment and shows how that school undermined the very foundations of modern liberalism, finally contributing to the development of fascism that culminated in the European catastrophes of the twentieth century. (shrink)

During the 1930s, while both movements were fleeing from persecution by the Nazis, the Vienna Circle and the Frankfurt School planned to collaborate. The plan failed, and in its stead Horkheimer published a critique of the Vienna Circle in “The Latest Attack on Metaphysics” (written in collaboration with Adorno, though he is not credited as an author). This paper will analyse Horkheimer’s (and Adorno’s) article, and the ensuing dialogue with Neurath. The Frankfurt School’s critical stance towards the Vienna Circle can (...) be traced back to Adorno’s earlier objections to the ‘positivist’ myth of the given. In response to Carnap’s attack on Heidegger, Horkheimer (and Adorno) criticized both metaphysics and its ‘scientistic’ overcoming. Their critique employs a number of overgeneralisations about ‘logical positivism’. Neurath’s unpublished reply proposes corrections to the Frankfurt School’s portrayal of ‘positivism’, pointing towards a partly conciliatory direction within the framework of Unified Science. The attempted collaboration between the Vienna Circle and the Frankfurt School ended when Horkheimer refused to publish Neurath's reply to his article in the Zeitschrift für Sozialforschung. Horkheimer subsequently made anti-positivism a central concern for critical theory, setting the tone of subsequent polemics in the Positivismusstreit of the 1960s. (shrink)

This essay revisits the drafting of the first UNESCO Statement on Race in order to reorient historical understandings of mid-twentieth-century anti-racism and science. Historians of science have primarily interpreted the UNESCO statements as an oppositional project led by anti-racist scientists from the North Atlantic and concerned with dismantling racial typologies, replacing them with population-based conceptions of human variation. Instead of focusing on what anti-racist scientists opposed, this article highlights the futures they imagined and the applied social-science projects (...) that anti-racist science drew from and facilitated. The scientific experts who participated in drafting the first UNESCO Statement on Race played important roles in late colonial, post-colonial and international projects designed to modernize, assimilate and improve so-called backward communities – typically indigenous or Afro-descendent groups in the global South. Such connections between anti-racist science and the developmental imaginaries of the late colonial period indicate that the transition from fixed racial typologies to sociocultural and psychological conceptualizations of human diversity legitimated the flourishing of modernization discourses in the Cold War era. In this transition to an economic-development paradigm, ‘race’ did not vanish so much as fragment into a series of finely tuned and ostensibly anti-racist conceptions that offered a moral incentive for scientific elites to intervene in the ways of life of those deemed primitive. (shrink)

Denying Evolution aims at taking a fresh look at the evolution–creation controversy. It presents a truly “balanced” treatment, not in the sense of treating creationism as a legitimate scientific theory (it demonstrably is not), but in the sense of dividing the blame for the controversy equally between creationists and scientists—the former for subscribing to various forms of anti-intellectualism, the latter for discounting science education and presenting science as scientism to the public and the media. The central part of (...) the book focuses on a series of creationist fallacies (aimed at showing errors of thought, not at deriding) and of mistakes by scientists and science educators. The last part of the book discusses long-term solutions to the problem, from better science teaching at all levels to the necessity of widespread understanding of how the brain works and why people have difficulties with critical thinking. (shrink)

This paper examines the methodological anti-naturalist claim that social scientists make indispensably use of a method that is distinct to the social sciences, when studying norms by way of participant observation. Based on a detailed examination of how social scientists use participant observation to study norms, I argue that, on diverse specifications of “method”, the methodological anti-naturalist contention should be rejected.

In The Poverty of Historicism, Karl Popper attacked a number of anti?naturalistic doctrines while advocating a program of piecemeal social reform. However, recent work in social science, and especially in the evaluation of social programs and social reforms, has exposed difficulties that have led many scientists to fall back on one or other of these same anti?naturalistic positions. It is suggested that Popper's strategy for dealing with anti?naturalism is no longer efficacious, although the difficulties in contemporary social (...) science do not warrant the abandonment of naturalism. (shrink)

Historians of science have often presented the inter-war period as a time when British scientific communities radically questioned existing scholarship on ‘race’. The ascendancy of genetics, and the perceived need to challenge Nazi ‘racial’ theory have been highlighted as pivotal issues in shaping this British revision of ‘racial’ ideas. This article offers a detailed analysis of British scientific thinking in the inter-war period. It questions whether historians have exaggerated or oversimplified the prevalence of anti-‘racial’ reform. It uses a wide (...) range of scientific writings to consider issues of continuity and change in ‘racial’ thinking in mainstream British scientific communities. The article probes the relationship between science and politics, focusing on the extent to which ideological factors affected both the scientific agenda and conclusions as regards ‘racial’ issues. Far from dismissing the idea that events in the inter-war period triggered changes in the way in which British scientists dealt with ‘race’, the article argues that the seeds of the post-Second World War international scientific rejection of ‘race’ were sown in inter-war Britain amid considerable ambivalence and discord.We must remember that the investigator, whether a biologist, an economist, or a sociologist, is himself a part of history, and that if he ever forgets he is a part of history he will deceive his audience and deceive himself.J. B. S. Haldane, Heredity and Politics, 1938. (shrink)

The book Anti-Corruption in Management Research and Business School Classrooms aims at presenting the topic of anti-corruption activities throughout management research as well as in the process of educating future business leaders and practitioners in business schools in different parts of the globe. Simultaneously the book deepens the topic of anti-corruption in selected cultures and societies. The volume consists of four parts and includes three themes. The first part is the "Introduction" and subsequent parts are as follows: (...) "Teaching business ethics and anti-corruption--across curriculum and beyond", "Fostering integrity in higher education", and "Anti-corruption as a topic of research." This book is authored by a range of international scientists and experts in management research and management education, with a diversity of cultural and professional backgrounds. It is therefore believed that this broad experience and expertise will give the readers the new light for the significance of teaching and researching in the area of anti-corruption. (shrink)

My aim in this chapter is to reconstruct Feyerabend’s anti-scientism by comparing it with the similar critiques of one of his main philosophical influences – Ludwig Wittgenstein. I argue that they share a common conception of scientism that gathers around a concern that it erodes a sense of wonder or mystery required for a full appreciation of human existence – a sense that Feyerabend, like Wittgenstein, characterised in terms of the ‘mystical’.

Since at least the mid-2000s, political commentators, environmental advocates, and scientists have raised concerns about an “anti-science” approach to environmental policymaking in conservative governments in the US and Canada. This paper explores and resolves a paradox surrounding at least some uses of the “anti-science” epithet. I examine two cases of such “anti-science” environmental policy, both of which involve appeals to epistemic values that are widely endorsed by both scientists and philosophers of science. It seems paradoxical to call (...) an appeal to epistemic values “anti-science.” I develop an analysis that, I argue, can resolve this paradox. This analysis is a version of the “aims approach” to science and values, drawing on ideas from axiology and virtue ethics. I characterize the paradox in terms of conflicts or tensions between epistemic and pragmatic aims, and argue that there is a key asymmetry between them: epistemic aims are valuable, in part, because they are useful for pursuing pragmatic aims. Thus, when epistemic and pragmatic aims conflict, epistemic aims need to be reconceptualized in order to reconcile them to pragmatic aims. When this is done, in the “anti-science” cases, the epistemic values are scientific vices rather than virtues. Thus the “anti-science” epithet is apt. (shrink)

In this book Mark Bevir and Jason Blakely set out to make the most comprehensive case yet for an 'interpretive' or hermeneutic approach to the social sciences. Interpretive approaches are a major growth area in the social sciences today. This is because they offer a full-blown alternative to the behavioralism, institutionalism, rational choice, and other quasi-scientific approaches that dominate the study of human behavior. In addition to presenting a systematic case for interpretivism and a critique of scientism, Bevir and (...) Blakely also propose their own uniquely 'anti-naturalist 'notion of an interpretive approach. This anti-naturalist framework encompasses the insights of philosophers ranging from Michel Foucault and Hans-Georg Gadamer to Charles Taylor and Ludwig Wittgenstein, while also resolving dilemmas that have plagued rival philosophical defenses of interpretivism. In addition, working social scientists are given detailed discussions of a distinctly interpretive approach to methods and empirical research. The book draws on the latest social science to cover everything from concept formation and empirical inquiry to ethics, democratic theory, and public policy. An anti-naturalist approach to interpretive social science offers nothing short of a sweeping paradigm shift in the study of human beings and society. This book will be of interest to all who seek a humanistic alternative to the scientism that overwhelms the study of human beings today. (shrink)

In this masterful work of historical scholarship, Zeev Sternhell, an internationally renowned Israeli political scientist and historian, presents a controversial new view of the fall of democracy and the rise of radical nationalism in the twentieth century. Sternhell locates their origins in the eighteenth century with the advent of the Anti-Enlightenment, far earlier than most historians. The thinkers belonging to the Anti-Enlightenment represent a perspective that is antirational and that rejects the principles of natural law and the rights (...) of man. Sternhell asserts that the Anti-Enlightenment was a development separate from the Enlightenment and sees the two traditions as evolving parallel to one another over time. He contends that J. G. Herder and Edmund Burke are among the real founders of the Anti-Enlightenment and shows how that school undermined the very foundations of modern liberalism, finally contributing to the development of fascism that culminated in the European catastrophes of the twentieth century. (shrink)

Ruben Berrios Queen’s University Belfast Anti-realism and Aesthetic Cognition Abstract At the core of the debate between scientific realism and anti-realism is the question of the relation between scientific theory and the world. The realist possesses a mimetic conception of the relation between theory and reality. For the realist, scientific theories represent reality. The anti-realist, in contrast, seeks to understand the relations between theory and world in non-mimetic terms. We will examine Cartwright’s simulacrum account of explanation in (...) order to illuminate the anti-realist position. Science consists of phenomenological and theoretical laws. The former are concerned with appearances, or those phenomena that can be directly observed; the latter involve the unobservable reality that is alleged to underlie appearances, and are capable only of indirect confirmation. Phenomenological laws are said to be descriptive, whilst theoretical laws are understood as explanatory. Cartwright is concerned with the theoretical. She claims that the standard realist account of the explanatory efficacy of theoretical laws is faulty. The explanatory power of theoretical laws consists in their ability to provide an explanation of physical phenomena. According to Cartwright, the realist claims that laws explain phenomena by providing an abstract description of them, in terms of their micro-structural features, that is alleged to be true. On this view, explanatory power is entirely dependent on descriptive adequacy. As phenomenological laws describe appearances, so theoretical laws describe the fundamental reality that governs appearances. Cartwright rejects the preceding view and in its place proposes a simulacrum account of explanation. According to Cartwright, the explanatory power of theoretical laws is related not to descriptive adequacy, but rather to the construction of adequate models. To explain a phenomenon is to construct a model which best or most adequately accommodates the phenomenon to a theory. The model will consist of various posited objects that serve to explain the phenomena in terms that are consistent with a set of theoretical laws. Cartwright claims that theoretical laws are true of, or describe, the objects of the model. The objects of the model, however, are not descriptive of reality. They are simulacra. They have, that is, the form or appearance of things, without possessing their substance or proper qualities. In light of the foregoing account we can summarise the distinction between scientific realism and anti-realism as follows. The realist claims that theoretical laws literally represent real objects. The anti-realist claims that laws represent objects of a model that are simulacra of reality. Anti-realism has an aesthetic dimension. The movement from realism to anti-realism is also the movement from the mimetic conception of the scientist as holding a mirror to nature to the constructionist view of the scientist as engaging with nature through invention. There is a lot of the artist in the anti-realist’s view of the scientist. This is true for Cartwright as well as, for example, Van Fraassen in his doctrine of constructive empiricism. It would appear, then, that the philosophy of science has absorbed some concepts that are ordinarily housed in aesthetics. And it has done so profitably. The aim of this paper is to reverse the direction of disciplinary influence. Can art, in relation to its status as a cognitive enterprise, be illuminated by scientific anti-realism? I will argue that it can. In an unexpected reference to the Nicomachean Ethics, Cartwright draws a suggestive parallel between theoretical laws and general moral principles, on the one hand, and physical phenomena and everyday moral conduct, on the other hand. If we add to this the claim that a central component of art’s value is cognitive, then we have the basic materials with which to flesh out a broadly anti-realist view of art. In the production of art, artists can construct models that mediate between everyday ethical phenomena and general ethical tendencies. These models reveal the ways in which there are implicit consistencies or inconsistencies, conflicts or congruences and so forth, between the phenomena and the tendencies. On this basis art can contribute to the reflective understanding of ethical life. This constitutes to a large degree art’s status as a cognitive enterprise. To apprehend art cognitively as artist or critic is to engage in aesthetic cognition. (shrink)

Owing to Zhu Zhixin’s introduction and Liu Wendian’s translation, Japanese anarchist Kotoku Shusui’s On the Obliteration of Christ came to have a great impact on China’s Anti-Christian Movement following the May Fourth Movement. What these three texts oppose is not only Christian authority, but also political power. In a continuous line, these writings lay the basic framework for Chinese anti-Christian speech in the 1920s, as the combination of scientism and nationalism began to shape people’s perception of Christianity.

The conventional historiography of psychoanalysis in America offers few opportunities for the elaboration of anti-racist themes, and instead American ‘ego psychology’ has often been regarded as the most acute exemplar of ‘racist’ psychoanalysis. In this article, consistent with the historiographical turn Burnham first identified under the heading of ‘the New Freud Studies’, I distinguish between histories of psychoanalytic practitioners and histories of psychoanalytic ideas in order to open out an alternative angle of vision on the historiography. For psychoanalytic ideas (...) were in fact omnipresent within American culture at mid-century, and they played a fundamental role in the psychological reworking of race that unfolded in the work of social scientists, literary artists, and cultural critics in the 1940s and early Cold War years, culminating in the Brown v. Board of Education ruling of 1954, a major landmark in the civil rights narrative. By pursuing the implications of psychoanalysis in anti-racist struggles at mid-century, and with particular attention to Richard Wright and his autobiographical novel Black Boy, I move towards unearthing an alternative historical account of the intersection between psychoanalysis and race, which offers new ways for psychoanalysis and the history of the human sciences to think about this period. (shrink)

Stephen Turner’s anti-normativism is based on the idea that the normative can be explained away by social science. Exploiting the idea fostered by the sociology of scientific knowledge that reasons can be understood naturalistically as the causes of the beliefs of scientists and endorsing a non-normative conception of rationality, Turner has argued that normative accounts are better understood as “Good Bad Theories” (GBT). GBT are understood as false accounts that play a role in social coordination like magical or religious (...) rituals in primitive societies (e.g. Tabu and the like). According to Turner, “norms,” “obligations,” “reasons,” and “commitments” are like Tabu and can be explained away as GBT. Hence, Turner expected normative accounts to disappear completely in a fully disenchanted world. Turner focuses on the idea, widespread among philosophers, that the normative does not reduce to the causal: his main claim is that social science succeeds in the reduction of the normative in causal terms, overcoming normative/causal dualism. Furthermore, this success is presented as creating a serious challenge for normativism. By focusing on certain (supposedly normative) features of beliefs like those involved in belief change dynamics, I will point out some interesting implications and problems for Turner’s anti-normativism. (shrink)

This paper provides both an overview of and a personal perspective on the field of ‘anti-ageing’. In the late 20th century, progress in the science of ageing re-invigorated activity designed to avoid biological ageing. For some the objective was to abolish the need to die of old age. This anti-ageing movement includes a diverse range of people: hard scientists working in well-funded and established university laboratories, slick corporate-marketing executives and new-age entrepreneurs selling herbal elixirs. The movement has attracted (...) anti-anti-ageing critical comment from three sources: moral critique located in philosophy and religion, scepticism from established scientists in the field of biology and gerontology, and challenge from critical social gerontology. Anti-ageing activists have labelled their critics as ‘conservative’ for opposing the inevitable progress of science. The paper argues that the alternative perspective, which sees the anti-ageing movement as a route by which a biologisation of old age inhibits people from achieving a culturally valued final part to life, is the progressive one. (shrink)

How should scientists react to anthropomorphism (defined for the purposes of this paper as the attribution of mental states or properties to nonhuman animals)? Many thoughtful scientists have attempted to accommodate some measure of anthropomorphism in their approaches to animal behavior. But Wynne will have none of it. We reject his argument against anthropomorphism and argue that he does not pay sufficient attention to the historical facts or to the details of alternative approaches.

The anti-realist argument from underconsideration focuses on the fact that, when scientists evaluate theories, they only ever consider a subset of the theories that can account for the available data. As a result, when scientists judge one theory to be superior to competitor theories, they are not warranted in drawing the conclusion that the superior theory is likely true with respect to what it says about unobservable entities and processes. I defend the argument from underconsideration from the objections of (...) Peter Lipton. I argue that the inconsistency that Lipton claims to find in the argument vanishes once we understand what the anti-realist means when she claims that scientists are reliable. I also argue that collapsing the distinction between relative and absolute evaluations, as Lipton recommends, has its costs. Finally, I briefly examine Richard Boyd's influential defence of realism. (shrink)

ArgumentJacob Lestschinsky emerged as the leading social scientist in pre-1917 circles of Yiddishist Marxist nationalists, most notably the Territorialists, who sought to create Jewish statehood outside Palestine. Lestschinsky played a central role in Jewish institutions formed in Ukraine in 1918–1920. A convinced anti-Bolshevik, he lived in Germany, then in Poland, America, and eventually in Israel. He combined two careers: a popular Yiddish journalist and an influential scholar. He conducted demographic and statistical studies under the auspices of the Yiddish Scientific (...) Institute whose headquarters were in Vilna until the beginning of World War II and were later moved to New York. Lestschinsky was one of the fathers of YIVO and was associated with the organization until the 1950s. In January 1945, during a YIVO conference in New York, he was the first to estimate the number of Holocaust victims as six million. This article analyzes Lestschinsky's theoretical outlook and its transformation under the influence of the vicissitudes of Jewish life. (shrink)

This essay offers a detailed reconstruction of the thought of Inayatullah Khan al-Mashriqi, a camp-follower of fascism in inter-war India who sought to reformulate Islam as a according to the precepts of Darwinian evolutionism. Mashriqi has so far been neglected because his political impact was only short-term and did not contribute to the larger story of decolonization in India and Pakistan. But far from being marginal, Mashriqi's philosophical ruminations actually provide a window for a much-needed re-evaluation of the meaning of (...) colonial modernity. While there was much in Mashriqi's writing that conforms to the usual picture of anti-colonial nation-buildingthe by now standardized critique of such features in the literature no longer suffices. Behind a façade of continuities with nineteenth-century traditions stood a much darker vision of modernity that no longer had any recourse to the certainties of a grand narrative of modernization. Instead, it was a vision that fluctuated between mystical exuberance and deep pessimism. The only sense of certainty was provided by a radical notion of emotional authenticity and a related belief in quasi-religious leadership figures. The larger conclusion to be drawn from the dualistic and contradictory structure of Mashriqi's is that the intellectual history of inter-war South Asia needs to be given relative autonomy from the standard nationalism–modernization narrative, for rather than the continuation of an earlier modernity, it should be interpreted as the starting point of a new and much darker formation that arguably continues into the present. (shrink)

Get the science facts, not science fiction, on the cutting-edge developments that are already changing the course of our future. Every day, scientists conduct pioneering experiments with the potential to transform how we live. Yet it isn’t every day you hear from the scientists themselves! Now, award–winning author Jim Al–Khalili and his team of top-notch experts explain how today’s earthshaking discoveries will shape our world tomorrow—and beyond. Pull back the curtain on: genomics robotics AI the “Internet of Things” synthetic biology (...) transhumanism interstellar travel colonization of the solar system teleportation and much more And find insight into big–picture questions such as: Will we find a cure to all diseases? The answer to climate change? And will bionics one day turn us into superheroes? The scientists in these pages are interested only in the truth—reality-based and speculation-free. The future they conjure is by turns tantalizing and sobering: There’s plenty to look forward to, but also plenty to dread. And undoubtedly the best way to for us to face tomorrow’s greatest challenges is to learn what the future looks like—today. Praise for What the Future Looks Like “A collection of mind-boggling essays that are just the thing for firing up your brain cells.” —Saga Magazine “The predictions and impacts are global... [and] the book contains far more fascinating information than can be covered in this review.” —Choice “This book is filled with essays from experts offering their informed opinions on what the science and technology of today will look like in the future, from smart materials to artificial intelligence to genetic editing.” —Popular Science “Fun is an understatement. This is a great collection to get the summer book season started.” —Forbes.com “The focus on sincere, factual presentation of current and future possibilities by leading experts is particularly welcome in this era of fake news and anti-science rhetoric.” —Library Journal. (shrink)

ArgumentThe process of institutionalization of Political Science in Brazil was conditioned by the country’s position in the geopolitical scenario proper to the Cold War, strongly affected by the influence of the USA and, later on, by the military dictatorship experienced between 1964 and 1985. The first Brazilian professionalized political scientists were, during their youth, anti-Stalinist revolutionary militants. They had been financed by the Ford Foundation to pursue their PhDs in the USA. In this paper, I argue that the north-American (...) model of ideological war included governmental and non-governmental institutions. Among the latter, the FF played a crucial role because it had a lot of credibility in state bureaucracy and was able to captivate the potential copartners, who would benefit from its grant, even the anti-American ones. The FF was able to do so because it was keeping a distance from the bellicose image of the USA. In this way, because Brazilian youngsters were leftist, the FF was interested in financing their studies. And, because they belonged to the anti-Stalinist left, they were more open than the communists and wouldn’t oppose to exchange with the USA. (shrink)

The decision whether to have a realist or an anti-realist attitude towards scientific hypotheses is interpreted in this paper as a choice that scientists themselves have to face in their work as scientists, rather than as a ‘philosophical’ problem. Scientists’ choices between realism and instrumentalism (or other types of anti-realism) are interpreted in this paper with the help of two different conceptual tools: a deflationary semantics grounded in the inferentialist approach to linguistic practices developed by some authors (e.g., (...) Sellars, Brandom), and an epistemic utility function that tries to represent the cognitive preferences of scientists. The first tool is applied to two different questions traditionally related to the problem of scientific realism: the non-miracle argument, and the continuity of reference. The second one is applied to the problem of unconceived alternatives, and to the distinction between realist and instrumentalist attitudes towards scientific hypotheses. (shrink)

This article examines how experimental psychology experienced a revolution as cognitive science replaced behaviorism in the mid-20th century. This transition in the scientific account of human nature involved making normal what had once been normative: borrowing ideas of democratic thinking from political culture and conceptions of good thinking from philosophy of science to describe humans as active, creatively thinking beings, rather than as organisms that simply respond to environmental conditions. Reflexive social and intellectual practices were central to this process as (...) cognitive scientists used anti-positivist philosophy of science simultaneously to justify their own work as valid and also as a model of human thinking. In the process, the normative philosophy of science or ‘good academic thinking’ that cognitive scientists used to reshape the discipline of psychology and characterize themselves became, at the same time, the descriptive model of human nature. (shrink)

Scientist naturalism as pseudo religion and anti-natural theology After exposing the basic ideas of the naturalistic worldview, an attempt is made to show that naturalism is an interpretation of science that has an inescapable "mythological" dimension, in the sense that Midgley gives to this expression. This does not discredit it on principle but means that we cannot accept it uncritically by the mere fact that it appeals to the natural sciences to justify its validity. It is then argued that (...) the central commitment of naturalists is the affirmation of atheism. In fact, the most radical contemporary naturalisms can be interpreted as an attempt to make every natural theology impossible, i.e., they seek to destroy the grounds on which reason classically relies to affirm the existence of God. It is argued that naturalism does not necessarily enjoy a priori epistemological superiority over theism. (shrink)

This is an unpublished talk written for a meeting of French philosophers. The paper describes the evolution versus creationism/intelligent design controversy in the U.S. A number of philosophers and scientists try to resolve this issue by sharply distinguishing the realm of science versus any talk of the supernatural. These pro-evolutionists often appeal to science's essential commitment to "methodological naturalism," the view that scientific methodology is essentially committed to naturalism and cannot meaningfully entertain hypotheses concerning the supernatural. I criticize methodological naturalism, (...) suggesting that such an appeal is misguided and counterproductive. I suggest an alternative view of the supernatural consistent with scientific knowledge. (shrink)

A wave of recent work in metaphysics seeks to undermine the anti-reductionist, functionalist consensus of the past few decades in cognitive science and philosophy of mind. That consensus apparently legitimated a focus on what systems do, without necessarily and always requiring attention to the details of how systems are constituted. The new metaphysical challenge contends that many states and processes referred to by functionalist cognitive scientists are epiphenomenal. It further contends that the problem lies in functionalism itself, and that, (...) to save the causal significance of mind, it is necessary to re-embrace reductionism. We argue that the prescribed return to reductionism would be disastrous for the cognitive and behavioral sciences, requiring the dismantling of most existing achievements and placing intolerable restrictions on further work. However, this argument fails to answer the metaphysical challenge on its own terms. We meet that challenge by going on to argue that the new metaphysical skepticism about functionalist cognitive science depends on reifying two distinct notions of causality (one primarily scientific, the other metaphysical), then equivocating between them. When the different notions of causality are properly distinguished, it is clear that functionalism is in no serious philosophical trouble, and that we need not choose between reducing minds or finding them causally impotent. The metaphysical challenge to functionalism relies, in particular, on a naïve and inaccurate conception of the practice of physics, and the relationship between physics and metaphysics. Key Words: explanation; functionalism; mental causation; metaphysics; reductionism. (shrink)

Welcome to the world of cutting-edge math, physics, and neuroscience, where the search for the ultimate vacuum, the point of nothingness, ground zero of theory, has rendered the universe deep, rich, and juicy. "Modern physics has animated the void," says K. C. Cole in her entrancing journey into the heart of Nothing. Every time scientists and mathematicians think they have reached the ultimate void, new stuff appears: a black hole, an undulating string, an additional dimension of space or time, repulsive (...) anti-gravity, universes that breed like bunnies. Cole's exploration at the edge of everything is as animated and exciting as the void itself. Take Cole's hand on this adventure into the unknown, and you'll come back informed, amused, and excited. (shrink)

The paper provides a thorough account of the relationship between Ernst Mach’s thought and that of an apparently more intellectually distant near-contemporary, Friedrich Nietzsche. The consistency of their views is in fact substantial, as I try to show within the paper. Despite their interests being different, both Mach and Nietzsche were concerned with the same issues about our intellectual relationship with the external world, dealing with the same questions and pursuing a common aim of eliminating worn-out philosophical conceptions. Moreover, it (...) can be argued that both Mach and Nietzsche converged on what we now know as the problem of realism versus anti-realism in the philosophy of science, and that they both rejected ‘representational’ (realist) conceptions of science in favour of a certain sort of pragmatic anti-realism, whose focus was on the role science plays as a means of orientation. (shrink)

The conventional proper scientific self has an ethical obligation to strive to see everywhere in the universe from no particular location in that universe: he is to produce the view from nowhere. What different conceptions of the proper scientific self are created by the distinctive assumptions and research practices of social justice movements, such as feminism, anti-racism, and post-colonialism? Three such new ideals are: the multiple and conflicted knowing self; the researcher strategically located inside her research world; and the (...) community that knows. (shrink)