Finding the demarcation criterion for the identification of scientific knowledge is the most important task of normative epistemology. Pseudoscience is not a harmless leisure activity, it can pose a danger to the functioning of liberal democratic societies and the well-being of their citizens. First, there is an outline of how to define science instrumentally without slipping into the detrimental heritage of conceptual essentialism. The second part is dedicated to Popper’s falsification criterion and the objections of its opponents, which eventually led (...) to the abandonment of “naïve” falsificationism. Then I present two promising solutions to the problem, namely the ostensive definition of pseudoscience and the cognitive research of pseudoscientific thinking. In conclusion, I suggest to further extend the typology of alternatives to science to include parascience. (shrink)

The demarcation of pseudoscience has been one of the most important philosophical tasks since the 1960s. During the 1980s, an atmosphere of defeatism started to spread among philosophers of science, some of them claimed the failure of the demarcation project. I defend that the more auspicious approach to the problem might be through the intellectual character of epistemic agents, i.e., from the point of view of vice epistemology. Unfortunately, common lists of undesirable character features are usually based on a priori (...) reasoning, and therefore might be considered artificial or too vague. When we base our position on contemporary behavioural sciences, we can see that the epistemic character of believers in pseudoscience is for the most part determined by two related factors. Firstly, these epistemic agents show a higher level of cognitive laziness. By this I mean an inability or unwillingness to engage in reflective thinking and a reluctance to account for counterevidence. Secondly, they yield more easily to metacognitive overconfidence. This can be broadly understood as so-called “knowledge illusion”, the inability to recognize one’s own intellectual limits. The deficiency usually stems from a misunderstanding of the division of cognitive labour and of the agent’s role in epistemic society. I find the proposed epistemological approach to pseudoscience crucial. Only if we understand the descriptive aspects of the problem, can we think of normative solutions to it. (shrink)

After a review of previous uses of the term “pseudotechnology”, a definition is proposed: “A pseudotechnology is an alleged technology that is irreparably dysfunctional for its intended purpose since it is based on construction principles that cannot be made to work”. The relationship between pseudotechnology and pseudoscience is discussed, and so is the relationship between pseudotechnology and the much weaker concept of technological malfunction. An explanation is offered of why pseudotechnology is much more seldom referred to than pseudoscience: dysfunctional technology (...) usually reveals itself when put to use, whereas dysfunctional science tends to be more difficult to disclose. (shrink)

Interest in the demarcation problem is undergoing a boom after being shelved and even given up for dead. Nevertheless, despite current philosophical discussions, there are no substantial advances i...

In this paper I will argue that a profile of the pseudo-sciences can be gained from the scientific pretensions of the pseudo-scientist. These pretensions provide two yardsticks which together take care of the charge of scientific prejudice that any suggested demarcation of pseudo-science has to face. To demonstrate that my analysis has teeth I will apply it to Freud and modern-day Bach-kabbalists. Against Laudan I will argue that the problem of demarcation is not a pseudo-problem, though the discussion will bear (...) out that Laudan's replacement question, namely the question whether someone's theory is well-confirmed, is not, as Lugg claimed, independent of the question as to whether that person is a pseudo-scientist. I further argue that my prototype pseudo-scientists do not have the shortcomings highlighted in Thagard's recent analysis of pseudo-science. (shrink)

Many philosophers have come to believe there is no single criterion by which one can distinguish between a science and a pseudoscience. But it need not follow that no distinction can be made: a multifactorial account of what constitutes a pseudoscience remains possible. On this view, knowledge-seeking activities fall on a spectrum, with the clearly scientific at one end and the clearly non-scientific at the other. When proponents claim a clearly non-scientific activity to be scientific, it can be described as (...) a pseudoscience. One feature of a scientific theory is that it forms part of a research tradition being actively pursued by a scientific community. If a theory lacks this form of epistemic warrant, this is a pro tanto reason to regard it as pseudoscientific. (shrink)

[This is the complete issue of the second issue of Mɛtascience] -/- This second issue of the journal Mεtascience continues the char acterization of this new branch of knowledge that is metasci ence. If it is new, it is not in a radical sense since Mario Bunge practiced it in an exemplary way, since logical positivists were accused of practicing only a mere metascience, since scientists have always practiced it implicitly, and since some philosophers no longer practice philosophy but rather (...) metascience, but without characterizing it or theorizing it, that is, without realizing that they have abandoned one general discourse for another. The novelty therefore lies in this aware ness that a general discourse without philosophy is possible: a scien tific general discourse. The twelve contributions gathered in this volume illustrate the metascientific approach to knowledge of the world as well as to knowledge of knowledge of the world, that is, science. And like Bunge’s project, they are neither part of the analytical movement nor the continental movement in philosophy. We will read here studies about the Bungean system, some applications of Bungean thought, some metascientific contributions, and some reflections around meta science. Among metascientific disciplines, ontology occupies a prominent place in this issue of Mεtascience. Metascience differs from philoso phy in its rejection of the fundamental philosophical distinction be tween appearance and reality. Metascientific ontology therefore does not postulate the existence of any metaphysical reality. But metasci entific ontology, no more than philosophical ontology, is a factual sci ence. The first, because it studies scientific constructs and not concrete objects, the second, because it is interested in transcendent or meta physical objects. (shrink)

After a review of previous uses of the term “pseudotechnology”, a definition is proposed: “A pseudotechnology is an alleged technology that is irreparably dysfunctional for its intended purpose since it is based on construction principles that cannot be made to work”. The relationship between pseudotechnology and pseudoscience is discussed, and so is the relationship between pseudotechnology and the much weaker concept of technological malfunction. An explanation is offered of why pseudotechnology is much more seldom referred to than pseudoscience: dysfunctional technology (...) usually reveals itself when put to use, whereas dysfunctional science tends to be more difficult to disclose. (shrink)