The aim of this paper is to show that science, understood as pure research, ought not to be affected by non-epistemic values and thus to defend the traditional ideal of value-free science. First, we will trace the distinction between science and technology, arguing that science should be identified with pure research and that any non-epistemic concern should be di­rected toward technology and technological research. Second, we will examine different kinds of values and the roles they can play in scientific research (...) to argue that science understood as pure research is mostly and in any case ought to be value-free. Third, we will consider and dismiss some widespread arguments that aim to defend, especially at a normative level, the inevitable value-ladenness of science. Finally, we will briefly return to the connections among science, technology, and values. (shrink)

Both geologists and historians study the past, but they have divergent views of the present. Geologists are unambiguously presentist. They believe that the observable present is a crucial resource in understanding the past, because in the observable present we can see and study the processes that have occurred in the unobservable past. For geologists, it is largely uncontroversial that the past not only can but should be interpreted with reference to the present.

What humans know about the soil has material implications for the future of life on Earth. This paper looks at how soil is in the process of becoming visible as a living world at the heart of an epoch marked by technoscientific management of the environment. Scientific knowledge of the natural world is encountering a range of collectives and individuals striving to renew humans’ relationships with non human and organic ways of life. Soil is an interesting case for the study (...) of absence: all around, yet hardly apparent for many of us. Drawing upon Susan Leigh Star’s approach to “residues” and “infrastructures” allows soil to appear in all its ecological significance, as the final home to all residues and the dismissed infrastructure of bios. The aim of this essay is not only contributing to make soil visible, but to treat its passing into visibility as an event in its own right that reveals soil’s ambivalent material and cultural significance. As ecological visions come to reclaim this mistreated living ecosystem, it is not only the knowledge about soil that could be transformed but the soil itself. (shrink)

This article examines differences in the research approaches of farmers and scientists and analyzes how these differences are related to the conditions under which both groups engage in experimental work. Theoretical considerations as well as practical experiences are presented to emphasize the great potential of farmer–researcher collaboration for rural innovation. In the first part of the article, the innovative power of farmer research and experimentation is acknowledged by presenting examples such as crop and animal breeding, development of new production systems, (...) farm equipment, and social innovations. Considering the respective comparative advantages of farmers and scientists, and inspired by theoretical concepts in the fields of knowledge management and innovation processes, we discuss five topics for optimizing the collaboration between farmers and scientists in the field of technological innovation: user orientation, decentralization, informal modes of experimentation, externalization of tacit knowledge, and economic considerations. A better understanding of such issues could help researchers to define their own role in the research process, acknowledge the strengths and weaknesses of their own and farmers’ research approaches, overcome communication gaps, and find creative solutions for problems that typically occur in the process of participatory technology development. (shrink)

The concept of diversity is at the center of environmental and social movements. This paper discusses four aspects of diversity related to agriculture: biological, social, cultural, and product and suggests that viewing diversity solely as difference skirts the issues of redistribution of power and shifting social relations. Ecofeminist conceptions of diversity are discussed with a focus on seeds, forests, and sustainable agriculture. Women's activities at the grassroots level provides new insights and pathways to diversity that combine social, agricultural, and biological (...) issues. (shrink)

In this issue of Hypatia there is a consensus that science is not value-neutral and that cultural/political concerns enter into the epistemology, methodology and conclusions of scientific theory and practice. In future dialogues the question that needs to be further addressed is the precise role political concerns should play in the formulation of a feminist theory and practice of science.

The introduction to this special issue addresses the production of intimacy in the labour of research. It explores the sensory, emotional and affective relations which form an integral, if often invisible, part of the process through which researchers engage with, produce, understand and translate `research'. The article argues that these processes inform the making of knowledge, shape power relations and enable or constrain the practical negotiation of ethical problems. These issues are not, however, often foregrounded in debates on methods or (...) methodology and are frequently erased from researchers' own accounts of their work. The article explores some of the possible reasons for this, which include institutional and cultural conventions of academic practice, the historical legacies with which disciplines often struggle, and the difficult issues and decisions that individual researchers face as they try to negotiate the relations between scholarly research and personal relationships across time, and between scholarly research and, for example, creativity, fiction, or sensationalism. The article concludes with a review of the main themes in the special issue, focusing in particular on the ways in which the contributors use the concept of intimacy to challenge the boundaries between creativity and analysis; spatial and temporal proximity and distance; freedom and censorship; subjects and objects. (shrink)

Scientific consensus is widely deferred to in public debates as a social indicator of the existence of knowledge. However, it is far from clear that such deference to consensus is always justified. The existence of agreement in a community of researchers is a contingent fact, and researchers may reach a consensus for all kinds of reasons, such as fighting a common foe or sharing a common bias. Scientific consensus, by itself, does not necessarily indicate the existence of shared knowledge among (...) the members of the consensus community. I address the question of under what conditions it is likely that a consensus is in fact knowledge based. I argue that a consensus is likely to be knowledge based when knowledge is the best explanation of the consensus, and I identify three conditions—social calibration, apparent consilience of evidence, and social diversity, for knowledge being the best explanation of a consensus. (shrink)

This essay is a case study of the self-destruction that occurs in the work of a social-constructionist historian of science who embraces a radical philosophy of science. It focuses on Thomas Laqueur's Making Sex: Body and Gender from the Greeks to Freud in arguing that a history of science committed to the social construction of science and to the central theses of Kuhnian, Duhemian, and Quinean philosophy of science is incoherent through self-reference. Laqueur's text is examined in detail in order (...) to make the main point; a similar phenomenon in the work of the feminist historian of science Evelyn Fox Keller is then briefly discussed. (shrink)

Some exceptional and surprising mistakes of scholarship made in the writings of a number of feminist academics (Ruth Bleier, Ruth Hubbard, Susan Bordo, Sandra Harding, and Rae Langton) are examined in detail. This essay offers the psychological hypothesis that these mistakes were the result of political passion and concludes with some remarks about the ability of the social sciences to study the effect of the politics of the researcher on the quality of his or her research.

This paper explores the role of the traditional computational metaphor in our thinking as computer scientists, its influence on epistemological styles, and its implications for our understanding of cognition. It proposes to replace the conventional metaphor--a sequence of steps--with the notion of a community of interacting entities, and examines the ramifications of such a shift on these various ways in which we think.

This paper explores alternative approaches to the conception of scientific literacy, drawing on cultural studies and emerging practices in language arts as its framework. The paper reviews historic tensions in the understanding of scientific literacy and then draws on the multiliteracies movement in language arts to suggest a scientific multiliteracy. This is explored through analyzing the writing practices of groups other than scientists who for a variety of reasons must engage science. Specifically the paper examines zine writers who are ‘professional’ (...) human research subjects, i.e. derive a part of their annual income by signing up for psychological and medical experiments, and science fiction fans, who produce their own texts in response to the narratives they love. The paper argues that these literacy practices add to traditional notions of scientific literacy possibilities of history, fiction, critique, as well as more traditional empiricism embraced by national standards. The paper concludes by considering the ambivalence towards science in both of these popular scientific literacy communities’ writings, arguing that what multiliteracies offers is a possibility of a more nuanced, more appropriately ambivalent, and more politically and ethically engaged subject of science than offered by the current version of literacy dominating science educational discourse. (shrink)

This article reflects on the ‘Philosophy and Gender’ project, which introduced the pedagogical technique known as the ‘Community of Inquiry’ into an undergraduate Gender and the Law course at the University of Western Australia. The Community of Inquiry is a pedagogy developed by Matthew Lipman in the discipline of Philosophy that facilitates collaborative and democratic philosophical thinking in the context of teaching philosophy in schools. Our project was to see if this pedagogy could advance two objectives in Gender and the (...) Law at undergraduate level: ‘reflexive thinking’ and ‘standpoint thinking’. We conclude that the Communities of Inquiry had a significant influence on the development of ‘reflexive thinking’ but appeared to have limited influence on the development of ‘standpoint thinking’. Here we provide a practitioner reflection on an exploratory new approach to teaching in a tertiary setting, with a view to setting an agenda for more systematic research in the future. (shrink)

Scientific communities as social groupings and the role that such communities play in scientific change and the production of scientific knowledge is currently under debate. I examine theory change as a complex social interaction among individual scientists and the scientific community, and argue that individuals will be motivated to adopt a more radical or innovative attitude when confronted with striking similarities between model systems and a more robust understanding of specialised vocabulary. Two case studies from the biological sciences, Barbara McClintock (...) and Stanley Prusiner, help motivate the idea that sharing of models and specialised vocabulary fill the gap between discovery and scientific change by promoting the dispersal of important information throughout the scientific community. (shrink)

REVIEW (1): "Jeff Kochan’s book offers both an original reading of Martin Heidegger’s early writings on science and a powerful defense of the sociology of scientific knowledge (SSK) research program. Science as Social Existence weaves together a compelling argument for the thesis that SSK and Heidegger’s existential phenomenology should be thought of as mutually supporting research programs." (Julian Kiverstein, in Isis) ---- REVIEW (2): "I cannot in the space of this review do justice to the richness and range of Kochan's (...) discussion [...]. There is a great deal in this foundational portion of Kochan's discussion that I find tremendously interesting and engaging [...]." (David R. Cerbone, in Studies in History and Philosophy of Science) ---- REVIEW (3): "Science as Social Existence will be of interest not only to Heidegger scholars but to anyone engaged in science and technology studies. [...] This is an informative and original book. Kochan should be praised for his clear, pleasant-to-read prose." (Michael Butler, in CHOICE). (shrink)

Advocates of a more socially responsible discipline of economics often emphasize the purposive and unpredictable nature of human economic behavior, contrasting this to the presumably deterministic behavior of natural forces. This essay argues that such a distinction between “social” and “natural” sciences is in fact counterproductive, especially when issues of ecological sustainability are concerned. What is needed instead is a better notion of science—“science-with-wonder”—which grounds serious science in relational, non-Newtonian thinking.

In neocolonial contexts of globalization, the epistemological terrain of radical diversity poses significant ethical challenges to transnational feminisms. In view of historical associations between knowledge and discourses of love which were conditioned by imperialist brands of humanism and benevolence under colonialism, this paper argues for a deconstructionist approach to conceptualizing love in relation to knowledge and for an ethics that severs the association with benevolence, instead making alterity the basis for its account.

Responsible conduct of research training typically includes only a subset of the issues that ought to be included in science ethics and sometimes makes ethics appear to be a set of externally imposed rules rather than something intrinsic to scientific practice. A new approach to science ethics training based upon Pennock’s notion of the scientific virtues may help avoid such problems. This paper motivates and describes three implementations—theory-centered, exemplar-centered, and concept-centered—that we have developed in courses and workshops to introduce students (...) to this scientific virtue-based approach. (shrink)

Feminist philosophers of science have produced an exciting array of works in the last several years, from critiques of androcentrism in traditional science to theories about what might constitute feminist science. I suggest here another possibility: that gynocentric science has existed all along, then the task of identifying a feminist alternative to androcentric science should be a suitable candidate for empirical investigation. Such empirical investigation could provide a solid ground for further theorizing about feminist science at a time when that (...) solid ground is looking rather necessary. (shrink)

In this paper, I explore the problematic relation between sex and gender in parallel with the equally problematic relation between nature and science. I also offer a provisional analysis of the political dynamics that work to polarize both kinds of discourse, focusing especially on their intersection (i.e., on discussions of gender and science), and on that group most directly affected by all of the above considerations (i.e., women scientists).

Standpoint theory is an explicitly political as well as social epistemology. Its central insight is that epistemic advantage may accrue to those who are oppressed by structures of domination and discounted as knowers. Feminist standpoint theorists hold that gender is one dimension of social differentiation that can make such a difference. In response to two longstanding objections I argue that epistemically consequential standpoints need not be conceptualized in essentialist terms, and that they do not confer automatic or comprehensive epistemic privilege (...) on those who occupy them. Standpoint theory is best construed as conceptual framework for investigating the ways in which socially situated experience and interests make a contingent difference to what we know (well), and to the resources we have for determining which knowledge claims we can trust. I illustrate the advantages of this account in terms of two examples drawn from archaeological sources. (shrink)

The practicability of the comprehensive FSR concept is problematic. Contemporary FSR must be positioned at the point of overlap between the positivist and constructivist paradigms, which are both grounded in a continual identification with the rational-empirical consciousness, in thinking -being.Spirituality, defined as the process in which one systematically trains the receptivity to gain regular access to transcendental consciousness, emphasizes the experience of just being, of consciousness-as-such. It is an experiential spirituality, which is not based on dogmas, but on do-it-yourself techniques (...) to break the continuous spell of the rational-empirical consciousness. Such a spirituality facilitates the cultivation of societally and environmentally friendly behavior. Sustainability can be defined as the integrative 'emergent property' of experiential spirituality and rational morality based on negotiated agreements.In addition to the outward-oriented approaches of the positivist and constructivist paradigms, an inward-oriented approach, focusing on consciousness development, is recommended. Language-mediated interaction must be supported by consciousness-mediated interaction. (shrink)

Muitos termos possuem um sentido técnico sem que ele seja evidente para todos, por exemplo, a "governança ambiental", termo que remete no contexto atual a uma participação cidadã nesse tipo de questão, por exemplo, da saúde de um ecossistema específico, tal como uma floresta ou um vale agrícola, a partir de preocupações partilhadas e não a partir de uma problemática de controle organizacional. Após ter tornado preciso o que é a expertise e quais são os principais problemas postos pelo recurso (...) à expertise nos contextos da ação cidadã, proponho que as expertises técnicas podem ser postas no mesmo patamar que outros tipos de expertise, referindo principalmente aos saberes comuns, à prática e à experiência concreta, dita "de campo", o que corresponde a uma ampliação. Sugere-se, então, o modelo de fórum híbrido como quadro teórico possível dessa reformulação da concepção de expertise. Many terms have a technical meaning although it is not evident for everyone, for example, the "environmental governance", term that refers in the present context to citizen participation on this type of question, for example, of the health of a specific ecosystem, such as a forest or an agricultural field, from shared preoccupations and not from a problematic of organizational control. After having made precise what is the expertise and what are the main problems posed by the recourse to the expertise in the contexts of citizen action, I propose that technical expertise can be tantamount to other types of expertise, referring mainly to profane knowledge, to the practice and concrete experience called "of field", which corresponds to an enlargement. Then it is suggested the model of an hybrid forum as a possible theoretical frame of this reformulation of the conception of expertise. (shrink)

This article explores the so-called `postsecular' turn from two different but intersecting angles. The first part of the argument offers a reasoned cartography of the postsecular discourses, both in general and within feminist theory. The former includes the impact of extremism on all monotheistic religions in a global context of neo-conservative politics and perpetual war. The context of international violence has dire consequences for the social space, which is increasingly militarized, but also for academic debates, which become more and more (...) restricted in scope and freedom. The article then shifts to mapping the intersection between feminism and the postsecular condition. The main argument is that the postsecular turn challenges European feminism because it makes manifest the notion that agency, or political subjectivity, can be conveyed through and supported by religious piety, and may even involve significant amounts of spirituality. This statement also implies that political agency need not be critical in the negative sense of oppositional and thus may not be aimed solely or primarily at the production of counter-subjectivities. Subjectivity is rather a process ontology of auto-poiesis or self-styling, which involves complex and continuous negotiations with dominant norms and values, and hence also multiple forms of accountability. The double challenge of linking subjectivity to religious agency, and disengaging both from oppositional consciousness and critique defined as negativity, is one of the main issues this article wants to address. In the conclusion the article raises the issue of the affirmative power of critical theory and the kind of ethical values it may be able to engender. (shrink)

Drug discovery traditionally has occurred behind closed doors in for-profit corporations hoping to develop best-selling medicines that recoup initial research investment, sustain marketing infrastructures, and pass on healthy returns to shareholders. Only corporate Pharma has the man- and purchasing-power to synthesize the thousands of molecules needed to find a new drug and to conduct the clinical trials that will make the drug legal. Against this view, individual physician-scientists have suggested that the promise of applied genomics work calls for a new (...) form of social organization in order to speed the generation and understanding of new therapeutics. Recent successes in open source drug discovery show it is possible to produce valuable, empirically adequate, and sustainable collective beliefs without secrecy, proprietary attitudes, initial cooperation from Pharma, or outsized monetary incentives. After reviewing and differentiating these successes, I diagnose the source of this healthy new epistemic strategy. (shrink)

Ten years after the publication of the special issue of Social Epistemology on feminist epistemology, this paper explores recent feminist interest in the inhuman. Feminist science studies, cultural studies, philosophy and environmental studies all build on the important work feminist epistemology has done to bring to the fore questions of feminist empiricism, situated knowledges and knowing as an intersubjective activity. Current research in feminist theory is expanding this epistemological horizon to consider the possibility of an inhuman epistemology. This paper explores (...) these developments through the subject of waste. Waste, as both an epistemological and material phenomenon, invites timely questions about possibilities for acknowledging an inhuman epistemology. These questions appear to be particularly urgent from an environmental perspective. (shrink)

The work of feminists in science may seem less voluminous and less theoretical than the feminist scholarship in some humanities and social science disciplines. However, the recent burst of scholarship on women and science allows categorization of feminist work into six distinct but related categories: 1) teaching and curriculum transformation in science, 2) history of women in science, 3) current status of women in science, 4) feminist critique of science, 5) feminine science, 6) feminist theory of science. More feminists in (...) science are needed to further explore science and its relationships to women and feminism in order to change traditional science to a feminist science. (shrink)

Having encountered landmines in offering a critique of philosophy based on my experience as the mother of a cognitively disabled daughter, I ask, “Should I continue?” I defend the idea that pursuing this project is of a piece with the invisible care labor that is done by people with disabilities and their families. The value of attempting to influence philosophical conceptions of cognitive disability by virtue of this experience is justified by an inextricable relationship between the personal, the political, and (...) the philosophical. If one grants that the “special relationship” between mother and child requires moral recognition, then I need first to make vivid the case that this relationship in the case of a child who lacks some “normal capacities” is indistinguishable from any mother‐child relationship. If this is so, then I believe I can make a case that has as its conclusion that the moral personhood of even the severely cognitively disabled must be granted. Moreover, such recognition, I argue, necessitates the recognition of others who bear no special relationships to the child. (shrink)

I argue that the theological traditions of natural law and wisdom offer helpful meeting points in discussions about evolutionary “purpose” and contingency in relation to theological purpose, and serve to form the basis for a theology of nature. Natural law offers a way of describing the ordered action of God toward complexity in a contingent world without using the language of either “design” or “progress.” The theological tradition of wisdom as implicit in the natural world, learned in the human community, (...) and received as gift of grace offers a further means of interconnecting biological reality with spiritual experience, while retaining distinctions. Wisdom and natural law intersect inasmuch as natural law is participation in Eternal Wisdom, although the latter makes sense only from the prior perspective of faith. (shrink)

In developing an "internal" sociology of science, the sociology of scientific knowledge drew on Wittgenstein’s later philosophy to reinterpret traditional epistemological topics in sociological terms. By construing scientific reasoning as rule following within a collective, sociologists David Bloor and Harry Collins effectively blocked outside criticism of a scientific field, whether scientific, philosophical, or political. Ethnomethodologist Michael Lynch developed an alternative, Wittgensteinian reading that similarly blocked philosophical or political critique, while also disallowing analytical appeals to historical or institutional contexts. I criticize (...) these Wittgensteinian sociologies and argue for the historical and contemporary significance of methodological criticisms of scientific practice that conjoin epistemological and political categories. I consider two such cases briefly: the Baconian criticism of Scholastic science in the early Royal Society and the criticism of AIDS drug testing protocols by activists. Key Words: Wittgenstein • sociology of scientific knowledge • ethnomethodology • scientific method • interpretive sociology. (shrink)

This paper addresses, and seeks to correct, some frequent misunderstandings concerning the claim that science is socially constructed. It describes several features of scientific inquiry that have been usefully illuminated by constructivist studies of science, including the mundane or tacit skills involved in research, the social relationships in scientific laboratories, the causes of scientific controversy, and the interconnection of science and culture. Social construction, the paper argues, should be seen not as an alternative to but an enhancement of scientists’ own (...) professional understanding of how science is done. The richer, more finely textured accounts of scientific practice that the constructivist approach provides are potentially of great relevance to public policy. (shrink)

It is argued, that theory sf signs, especially in the tradition of the great philosopher Charles Sanders Peirce (1839–1914) can inspire the study of central problems in the philosophy of biology. Three such problems are considered: (1) The nature of biology as a science, where a semiotically informed pluralistic approach to the theory of science is introduced. (2) The peculiarity of the general object of biology, where a realistic interpretation of sign- and information-concepts is required to see sign-processes as immanent (...) in nature. (3) The possibility of an artificial construction of life, hereby discussed as a conceptual problem in the present form of the artificial life project and its implied definition of life. (shrink)

The purpose of this article is to integrate two outstanding problems within the philosophy of science. The first concerns what role aesthetics plays in scientific thinking. The second is the problem of how logically testable ideas are generated (the so-called "psychology of research" versus "logic of (dis)proof" problem). I argue that aesthetic sensibility is the basis for what scientists often call intuition, and that intuition in turn embodies (in a literal physiological sense) ways of thinking that have their own meta-logic. (...) Thus, aesthetics is a form of cognition. Scientists think not in equations or words or other logical abstractions, but emotionally and sensually, using visual and aural images, kinesthetic and other proprioceptive feelings, sensations, patterns, and analogies. These aesthetic forms of thinking have their own logics that I call "synosia", from the root words synaesthesia (a combining of senses) and gnosis, "to know". Synosia denotes understanding that integrates feeling that one knows with feeling what one knows. Eminent scientists universally describe an explicitly secondary process in which such personal knowledge must be "translated" into a formal language, such as words or equations, in order to be communicated to other people. Many of the unsolved problems that philosophers of science (as well as psychologists and artificial intelligence researchers) have had in making sense of scientific thinking have arisen from confusing the form and content of the final translations with the hidden means by which scientific insights are actually achieved. (shrink)

Much recent discussion in the aesthetics of nature has focused on Scientific cognitivism, the view that in order to engage in a deep and appropriate aesthetic appreciation of nature, one must possess certain kinds of scientific knowledge. The most pressing difficulty faced by this view is an apparent tension between the very notion of aesthetic appreciation and the nature of scientific knowledge. In this essay, I describe this difficulty, trace some of its roots and argue that attempts to dismiss it (...) fail. I then develop a response to the problem, drawing on the notion of the theory-ladenness of observation. I conclude by considering the relationship between this response and one common approach to the problem, the appeal to expressive qualities in nature. (shrink)

I bring several ecofeminist critiques of deep ecology to bear on mainstream animal rights theories, especially on the rights and utilitarian treatments of the animal research issue. Throughout, I show how animal rights issues are feminist issues and clarify the relationship between ecofeminism and animal rights.

Contemporary educational policies have recently prioritised the development of generic, core, and transferable skills. This essay reflects on this tendency in the context of the ‘algorithmic condition’ and those discourses that tend toward an image of education that privileges dematerialised skills, practices, and knowledge. It argues that this turn towards dematerialisation is resonant with shifts in a number of diff erent domains, including work, and explores some of the implications of this shift. Instead I suggest an approach to education that (...) understands it as turning towards the world, loving the world, and creating a common world. In order to understanding thinking and knowing as material practices, the concept of ‘material thinking’ is developed that refuses binaries of theory and practice, but that instead understands thinking, particularly in educational contexts, as material and a practice of thinking with something, and a turning towards the world. I draw upon the work of Susan Oyama, Elizabeth Grosz, Tim Ingold and Isabelle Stengers, and explore the example of Barbara McClintock’s research as a cytogeneticist researching maize. Here I am particularly interested in the importance of deep engagement with a subject matter in terms of developing the skilfulness that is associated with what I am calling ‘material thinking’. This allows us to think about education in a way that pays attention to the plurality of practices of material thinking that engage with the natural history of humankind, and the story of the world. (shrink)