In recent decades, constituenciesserved by land-grant agricultural research haveexperienced significant demographic and politicalchanges, yet most research institutions have not fullyresponded to address the concerns of a changingclientele base. Thus, we have seen continuingcontroversies over technologies produced by land-grantagricultural research. While a number of scholars havecalled for a more participatory agricultural scienceestablishment, we understand little about the processof enhancing and institutionalizing participation inthe US agricultural research enterprise. We firstexamine some of the important issues surroundingcitizen participation in science and technologypolicy. We then (...) review and assess variousinstitutional mechanisms for participation that havebeen implemented in diverse settings by institutionsof science and technology. Based on evidence from theexperiences of these institutions, we argue that acloser approximation of the ‘public good’ can beachieved by encouraging the participation of thefullest range possible of constituents as an integralpart of the process of setting research priorities. (shrink)

The program of intervening, manipulating, constructing and creating is central to natural and engineering sciences. A renewed wave of interest in this program has emerged within the recent practices and discourse of nano-technoscience. However, it is striking that, framed from the perspective of well-established epistemologies, the constructed technoscientific objects and engineered things remain invisible. Their ontological and epistemological status is unclear. The purpose of the present paper is to support present-day approaches to techno-objects ( ontology ) insofar as they make (...) these hidden objects epistemologically perceivable. To accomplish this goal, it is inspiring to look back to the origin of the project of modernity and to its founding father: Francis Bacon. The thesis is that everything we need today for an adequate (dialectic-materialist), ontologically well-informed epistemology of technoscience can be found in the works of Bacon—this position will be called epistemological real-constructivism. Rather than describing it as realist or constructivist, empiricist or rationalist, Bacon’s position can best be understood as real-constructivist since it challenges modern dichotomies, including the dichotomy between epistemology and ontology. Such real-constructive turn might serve to promote the acknowledgement that natural and engineering sciences, in particular recent technosciences, are creating and producing the world we live in. Reflection upon the contemporary relevance of Bacon is intended as a contribution to the expanding and critical discussion on nano-technoscience. (shrink)

This book argues for the need to put into practice a profound and comprehensive intellectual revolution, affecting to a greater or lesser extent all branches of scientific and technological research, scholarship and education. This intellectual revolution differs, however, from the now familiar kind of scientific revolution described by Kuhn. It does not primarily involve a radical change in what we take to be knowledge about some aspect of the world, a change of paradigm. Rather it involves a radical change in (...) the fundamental, overall intellectual aims and methods of inquiry. At present inquiry is devoted to the enhancement of knowledge. This needs to be transformed into a kind of rational inquiry having as its basic aim to enhance personal and social wisdom. This new kind of inquiry gives intellectual priority to the personal and social problems we encounter in our lives as we strive to realize what is desirable and of value – problems of knowledge and technology being intellectually subordinate and secondary. For this new kind of inquiry, it is what we do and what we are that ultimately matters: our knowledge is but an aspect of our life and being. (shrink)

Resumen En las siguientes páginas adoptaremos la perspectiva que concibe la reforma de las ciencias de Francis Bacon como un método terapéutico del cultivo de las facultades intelectuales. Ampliaremos la perspectiva de esta línea de investigación del pensamiento baconiano con la distinción de tres terapias renacentistas del alma : la terapia de Eros, sostenida por filósofos platónicos del Renacimiento; la terapia del escepticismo, propuesta por Michel de Montaigne, y la terapia del propio Bacon, tal y como se encuentra en su (...) The Advancement of Learning y en el libro I del Novum organum. Describiremos cada una de estas teorías, expondremos sus principales propuestas filosóficas y exploraremos cómo se oponen entre sí. Por último, con la comparación de estas tres terapias renacentistas del alma buscamos lograr una mejor comprensión del nuevo método de Bacon para el conocimiento humano, dentro de sus propios contextos intelectuales.In the following pages we view Francis Bacon's Reform of sciences as a therapeutic method for the improvement of the intellectual faculties. We broaden the scope of this interpretive line of Bacon's thought by distinguishing three competing therapies of the soul during the Renaissance : the Therapy of Eros, maintained by Renaissance platonic philosophers; the Therapy of skepticism, proposed by Michel de Montaigne, and the Therapy of Bacon himself, as stated in his The Advancement of Learning as well as in the Novum organum, Book I. We describe each of these theories, showing their main philosophical tenets and how they oppose to each other. Finally, by comparing these three Renaissance therapies of the soul we aim to achieve a better comprehension of Bacon's new method for human knowledge in its own intellectual contexts. (shrink)

Contemporary tensions between science and religion cannot simply be seen as a manifestation of an eternal tension between reason and revelation. Instead, the modern secular, including science and technology, needs to be seen as a distinctive historical phenomenon, produced and still radically conditioned by the religious history of the West. Clashes between religion and science thus ought to be seen fundamentally as part of a dialogue that is internal to Western religious history. While largely agreeing with Caiazza's account of the (...) “magical” understanding of technology, I suggest that this needs to be seen as part of a more fundamental drift in religion and culture away from canonical meanings to more “indexical,” pragmatic ones—but also that technology is still inflected by soteriological meanings that were coded into modern technology at its very inception in the early modern period. I conclude by arguing that a recognition of science and technology's grounding in Western religious history can make possible a more fundamental encounter with religion. (shrink)

This paper aims to contribute to the attempts to clarify and classify the vague notion of “technosciences” from a historical perspective. A key question that is raised is as follows: Does Francis Bacon, one of the founding fathers of the modern age, provide a hitherto largely undiscovered programmatic position, which might facilitate a more profound understanding of technosciences ? The paper argues that nearly everything we need today for an ontologically well-informed epistemology of technoscience can be found in the works (...) of Bacon—this position will be called epistemological real - constructivism. Rather than realist or constructivist, empiricist or rationalist, Bacon’s position can best be understood as real-constructivist since it challenges modern dichotomies. Reflection upon the contemporary relevance of Bacon could contribute to the expanding and critical discussion on technoscience. In the following I will reconstruct the term “technoscience”. My finding is that at least four different understandings or types of the term “technoscience” co-exist. In a second step, I will analyze and elaborate on Bacon’s epistemological position. I will identify central elements of the four different understandings in Bacon’s work. Finally, I will conclude that the epistemology of technoscience is, indeed, very old—it is the epistemological position put forward by Bacon. (shrink)

The idea that science teaching in schools should prepare the ground for society's future technical and scientific progress has played an important role in shaping modern education. This idea, however, was not always present. In this article, I examine how this idea first emerged in educational thought. Early in the 17th century, Francis Bacon asserted that the study of nature should serve to improve living conditions for all members of society. Although influential, Bacon's idea was not easily assimilated by educational (...) thinkers who remained committed to the traditional aims of teaching about nature. Yet in the second half of the 18th century a change has occurred; educational thinkers started to embrace Baconian ideas and therefore argued that science teaching should be oriented towards generating future scientific progress. Analysing the work of 18th century French and British educational thinkers, this article links the emergence of this new view to developments in the understanding of natural philosophy and to a rising interest in it. It is argued, however, that in themselves, these developments could not adequately explain why Baconian ideas started to influence educational theory in the time in which they did. It is maintained that the incorporation of Baconian ideas into educational thought resulted from a fundamental theoretical shift in the understanding of the role of education itself. (shrink)

We argue that the concepts of `human equality' and `inequality' play an important role in the structure of science and philosophy. When the value of `human inequality' predominates, scientific categories are formed in accordance with the principle of `hierarchical differentiation' and concepts remain closely tied to the objects they are referring to. Following Mirowski we define this as the `anthropometric stage' of human thought and development. Contrary, Mirowski's `syndetic stage' refers to societies where the value of `human equality' prevails. Here (...) concepts appear that are universally applicable. However, because of their conventional nature these concepts cannot be `grasped' any longer by human intuition. Between the `anthropometric' and `syndetic' stages, a `lineamentric stage' appears, a period of transition from `human equality' to `human inequality'. Being both a bridge and gap between the two other stages, the `lineamentric' stage contains many contradictions between an `abstract attitude' and `concrete categories'. In this paper we examine the anthropometric, lineamentric and syndetic stages and discuss several examples taken from philosophy, logic, mathematics and physics. (shrink)

How leaders and managers respond to not knowing is highly relevant given the complex, ambiguous, and chaotic business environment of the twenty-first century. Drawing on the literature from a variety of disciplines, the paper explores the dominant, unfavorable conceptualization of not knowing. The authors present some potential ethical implications of a negative view of not knowing and suggest how organizations would benefit from identifying any unhelpful aspects of the culture that may encourage unethical, undesirable, and/or hasty actions in situations of (...) not knowing. The paper specifically illustrates how patience, courage, honesty, integrity, and humility are integral to negative capability in the contexts of not knowing. Finally, the paper calls for deeper inquiry into the role of virtue ethics in preparing managers and leaders for not knowing and urges organizations to embrace negative capability in not knowing rather than engaging in damaging delusion. (shrink)