Pierre Duhem gilt ais einer der wichtigsten Reprüsentanten der franzosischen Wissenschaftsphilosophie um 1900. Seine Konzeption physikalischer Theorien wird üblicherweise ais moderne Umsetzung des antiken – proto-positivistischen – Programms der „Rettung der Phänomene‟ angesehen. Diese Sicht ist richtig, bedarf aber der Ergänzung, indem der diskursive Kontext der Duhemschen Position berücksichtigt wird. Im vorliegenden Beitrag wird dargelegt, dass Duhems philosophischer Zeitgenosse Abel Rey eine zentrale Rolle in diesem Zusammenhang spielte.

To consider Pierre Duhem’s conception of natural classification as the aim of physical theory, along with his instrumentalist view on its nature, sets up an inconsistency in his philosophy of science which has not yet been solved. This paper argues that to solve it we have to take Duhem on his own terms and that a solution can only be found by interpreting his philosophy as an articulated system which necessarily involves the following connections: 1. The association of natural classification (...) to the thesis of historical continuity as an essential condition to the possibility of assigning a goal to the evolution of physical theory, 2. The connection of Pascal’s esprit de finesse to Duhem’s conception of analogy as a heuristic criterion to the conception of hypotheses that are able to lead physical theory to an end that aims to approach the real structure of the world. (shrink)

This paper examines whether, and in what contexts, Duhem’s and Poincaré’s views can be regarded as conventionalist or structural realist. After analysing the three different contexts in which conventionalism is attributed to them – in the context of the aim of science, the underdetermination problem and the epistemological status of certain principles – I show that neither Duhem’s nor Poincaré’s arguments can be regarded as conventionalist. I argue that Duhem and Poincaré offer different solutions to the problem of theory choice, (...) differ in their stances towards scientific knowledge and the status of scientific principles, making their epistemological claims substantially different. (shrink)

This paper examines Duhem’s concept of good sense as an attempt to support a non rule-governed account of rationality in theory choice. Faced with the underdetermination of theory by evidence thesis and the continuity thesis, Duhem tried to account for the ability of scientists to choose theories that continuously grow to a natural classification. I will examine the concept of good sense and the problems that stem from it. I will also present a recent attempt by David Stump to link (...) good sense to virtue epistemology. I will argue that even though this approach can be useful for the better comprehension of the concept of good sense, there are some substantial differences between virtue epistemologists and Duhem. In the light of this reconstruction of good sense, I will propose a possible way to interpret the concept of good sense, which overcomes the noted problems and fits better with Duhem’s views on scientific method and motivation in developing the concept of good sense. (shrink)

(2005). Was Pierre Duhem a Precursor of Postmodernism? Angelaki: Vol. 10, continental philosophy and the sciences the french tradition issue editor: andrew aitken, pp. 27-38.

For many decades, Duhem has been considered a paradigmatic instrumentalist, and while some commentators have argued against classifying him in this way, it still seems prevalent as an interpretation of his philosophy of science. Yet such a construal bears scant resemblance to the views presented in his own works—so little, indeed, that it might be said to constitute no more than a mere phantom with respect to his actual thought. In this article, we aim to deconstruct this phantom, tracing the (...) sources of the misconceptions surrounding his ideas and pinpointing the sources and/or causes of its proliferation. We subsequently point out and discuss those elements of his philosophy that, taken together, support the view of him as a scientific realist of a sophisticated kind. Finally, we defend our own interpretation of his thought against suggestions to the effect that it is oriented towards neither instrumentalism nor scientific realism. (shrink)

Pierre Duhem’s (1861-1916) lifelong opposition to 19th century atomic theories of matter traditionally has been attributed to his conventionalist and/or positivist philosophy of science. Relatively recently, the traditional view has been challenged by the new claim that Duhem’s opposition to atomism was due to the precarious state of atomic theories at the beginning of the 20th century. In this paper, I present some of the difficulties with both the traditional and the new interpretation of Duhem’s opposition to atomism, and provide (...) a new framework in which to understand Duhem's rejection of atomic hypotheses. I argue that although not positivist, instrumentalist, or conventionalist, Duhem’s philosophy of physics was not compatible with belief in unobservable atoms and molecules. The key for understanding Duhem’s resistance to atomism during the final phase of his career is the historicist arguments he presented in support of his ideal of physics. (shrink)

Duhem used historical arguments to draw philosophical conclusions about the aim and structure of physical theory. He argued against explanatory theories and in favor of theories that provide natural classifications of the phenomena. This paper presents those arguments and, with the benefit of hindsight, uses them as a test case for the prevalent contemporary use of historical arguments to draw philosophical conclusion about science. It argues that Duhem provides us with an illuminating example of philosophy of science developing as a (...) contingent, though natural, response to problems arising in a particular scientific context and under a particular understanding of the history of science in that context. It concludes that the history of science provides little support for interesting theses about the present or future state of science. (shrink)

The conventional interpretation that Pierre Duhem condemned outright any type of thought experiment in Ernst Mach’s sense should be, at least in large part, rejected. Although Duhem placed particular emphasis on the perils of thought experiments that Mach had overlooked or at least underestimated, he retained the core idea of Mach’s theory, according to which thought experiments cannot break free from the ultimate authority of real-world experiments. This similarity between Duhem’s and Mach’s views about thought experiments is not the only (...) one. Just as there was in Duhem’s criticism of “expériences fictives” a tendency leading him to give voice to one of Mach’s basic empiricist claims, so also there was in Mach’s interpretation of thought experiments a tendency in the direction of Duhem’s conventionalism. If Mach’s and Duhem’s conceptions of thought experiments are compared, there results an importantly similar, although not identical, tension that should properly be taken into account in the more general comparison between Mach and Duhem. (shrink)