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)

An overview of the ancient philosophers and their philosophical system (divided into the fields of logic, physics, and ethics) comprising the living, organic, enduring, and evolving body of interrelated ideas identifiable as the Stoic perspective.

The five modes are a list of tools used by ancient sceptics to guide dogmatic people towards suspending their judgement. Attributed to Agrippa and used extensively by Sextus Empiricus, these modes are still widely discussed today by epistemologists and specialists in ancient philosophy. Scholars disagree, however, on how to understand the way the five modes are used together and what the logical form of the sceptical strategy behind their deployment is. This paper offers a reconstruction of the system of the (...) five modes that avoids these problems. In specific, unlike previous reconstructions, it includes a non-trivial version of the mode of relativity, avoids committing the sceptic to a normative principle and follows the textual evidence more closely. Moreover, I argue that the system can be better understood as a list of steps in a process, whose underlying logic can be expressed by a single algorithm. (shrink)

This paper argues that essential features of Feyerabend's philosophy, namely his radicalization of critical rationalism and his turn to relativism, could be understood better in the light of his engagement with early Greek thought. In contrast to his earlier, Popperian views he came to see the Homeric worldview as a genuine alternative, which was not falsified by the Presocratics. Unlike socio–psychological and externalist accounts my reading of his published and unpublished material suggests that his alternative reconstruction of the ancient beginnings (...) of the Western scientific tradition motivate and justify his moderate Protagorean relativism. (shrink)

The production of equipollence is the most important part of the Pyrrhonian skeptic’s method for bringing about the suspension of judgment. The skeptic produces equipollence methodically, by opposing arguments, propositions, or appearances, in anyway whatsoever, until he produces an equality of “weightiness” on both sides of the conflicting views. Having no appropriate criterion to break the deadlock of equipollence, the skeptic is left with no reason to accept either view. I have two main aims in this paper. My first aim (...) is to distinguish between two different types of equipollence; that produced in the Pyrrhonist, called Psychological Equipollence, and that demonstrated to the dogmatist by the Pyrrhonist, called Normative Equipollence. My second aim in this paper is to argue that equipollence cannot be produced when the skeptic uses only epistemic possibility of error to oppose some compelling p. (shrink)