In this paper, I ask feminist philosophers and science studies scholars to consider the goals of developing critical analyses of evolutionary psychology. These goals can include development of scholarship in feminist philosophy and science studies, mediation of the uptake of evolutionary psychology by other academic and lay communities, and improvement of the practices and products of evolutionary psychology itself. I evaluate ways that some practices of feminist philosophy and science studies facilitate or hinder meeting these goals, and consider the merits (...) of critical engagement with some of the scientists themselves. Finally, I describe a community of feminist evolutionary psychologists with whom it might be both fruitful and interesting to engage, and identify ways that these interactions may benefit the science and the study of the science. (shrink)

This paper provides an argument for a more socially relevant philosophy of science (SRPOS). Our aims in this paper are to characterize this body of work in philosophy of science, to argue for its importance, and to demonstrate that there are significant opportunities for philosophy of science to engage with and support this type of research. The impetus of this project was a keen sense of missed opportunities for philosophy of science to have a broader social impact. We illustrate various (...) ways in which SRPOS can provide social benefits, as well as benefits to scientific practice and philosophy itself. Also, SRPOS is consistent with some historical and contemporary goals of philosophy of science. We’re calling for an expansion of philosophy of science to include more of this type of work. In order to support this expansion, we characterize philosophy of science as an epistemic community and examine the culture and practices of philosophy of science that can help or hinder research in this area. (shrink)

John Dupre warns that our understanding of human nature is being distorted by two faulty and harmful forms of pseudo-scientific thinking. Not just in the academic world but in everyday life, we find one set of experts who seek to explain the ends at which humans aim in terms of evolutionary theory, while the other set uses economic models to give rules of how we act to achieve those ends. Dupre demonstrates that these theorists' explanations do not work and that, (...) if taken seriously, their theories tend to have dangerous social and political consequences. For these reasons, it is important to resist scientism: an exaggerated conception of what science can be expected to do for us. Dupre restores sanity to the study of human nature by pointing the way to a proper understanding of humans in the societies that are our natural and necessary environments. Anyone interested in science and human life will enjoy this book--unless they are its targets. (shrink)

Despite US policy documents which recommend that in areas of environmental risk, interaction between scientific experts and the public move beyond the so-called “Decide, Announce, and Defend model,” many current public involvement policies still do not guarantee meaningful public participation. In response to this problem, various attempts have been made to define what counts as sufficient or meaningful participation and free informed consent from those affected. Though defining “meaningfulness” is a complex task, this paper explores one under-examined dimension that concerns (...) the relationship between consent and the idea that citizens should be sufficiently informed: epistemic capacity. This paper will look at some of the work on meaningful participation and consent, give a definition of epistemic capacity, and argue that only a community with sufficient epistemic capacity can have the understanding and competence to give informed enough consent and thus participate meaningfully. (shrink)

This paper is a critical examination of Harry Collins's investigation into a third form of knowledge, “interactional expertise.” We argue that although Collins makes a genuine contribution to the phenomenological literature on expertise, his account requires further critical evaluation and response due to pragmatic and ontological considerations. We contend that by refining (in some questionable ways) the category of interactional expertise so as to create epistemological equivalence between activists, sociologists, critics, journalists, and some science administrators, Collins potentially undermines the value (...) that a more rigorously construed concept of interactional expertise might have. We further show that Collins misunderstands the nature of embodiment in a way that is exacerbated by the sociological perspective that he adopts. (shrink)

This paper investigates what molecular biology has done for our understanding of the gene. I base a new account of the gene concept of classical genetics on the classical dogma that gene differences cause phenotypic differences. Although contemporary biologists often think of genes in terms of this concept, molecular biology provides a second way to understand genes. I clarify this second way by articulating a molecular gene concept. This concept unifies our understanding of the molecular basis of a wide variety (...) of phenomena, including the phenomena that classical genetics explains in terms of gene differences causing phenotypic differences. (shrink)

Most traditional epistemologists see trust and knowledge as deeply antithetical: we cannot know by trusting in the opinions of others; knowledge must be based on evidence, not mere trust. I argue that this is badly mistaken. Modern knowers cannot be independent and self-reliant. In most disciplines, those who do not trust cannot know. Trust is thus often more epistemically basic than empirical evidence or logical argument, for the evidence and the argument are available only through trust. Finally, since the reliability (...) of testimonial evidence depends on the trustworthiness of the testifier, this implies that knowledge often rests on a foundation of ethics. The rationality of many of our beliefs depends not only on our own character, but on the character of others. (shrink)

In Studying Human Behavior, Helen E. Longino enters into the complexities of human behavioral research, a domain still dominated by the age-old debate of “nature versus nurture.” Rather than supporting one side or another or attempting..

The goal of this paper is to articulate and advocate for an enhanced role for philosophers of science in the domain of science policy as well as within the science curriculum. I argue that philosophy of science as a field can learn from the successes as well as the mistakes of bioethics and begin to develop a new model that includes robust contributions to the science classroom, research collaborations with scientists, and a role for public philosophy through involvement in science (...) policy development. Through an analysis of two case studies, I illustrate how philosophers of science can make effective and productive contributions to science education as well as to interdisciplinary scientific research, and argue for the essential role of philosophers of science in the realm of science policy. (shrink)

A philosopher once asked me: “Paul, how do you collaborate?” He was puzzled about how I came to have more than two dozen co-authors over the past 20 years. His puzzlement was natural for a philosopher, because co-authored articles and books are still rare in philosophy and the humanities, in contrast to science where most current research is collaborative. Unlike most philosophers, scientists know how to collaborate; this paper is about the nature of such procedural knowledge. I begin by discussing (...) three related distinctions found in philosophy and cognitive science: knowledge how vs. knowledge that, procedural vs. declarative knowledge, and explicit vs. implicit knowledge. I then document the prevalence of collaboration in the sciences and its scarcity in philosophy. In order to characterize the sorts of procedural knowledge that make collaborative research possible and fruitful, I discuss how scientists collaborate, how they learn to collaborate, and why they collaborate. Contrary to some recent suggestions by philosophers, I will argue that knowledge how often does not always reduce to knowledge that, and that collaboration has many purposes besides the pursuit of power and resources. The relative scarcity of philosophical collaborations might be explained by the nature of philosophy, if the field is viewed as inherently personal or a priori. But I argue against this view in favor of a more naturalistic one, December 2, 2005 with the implication that the main reason why philosophers do not collaborate more is that they do not know how. My account of collaboration is based on my own experience, published advice by practicing scientists, and interviews with a group of highly successful scientific collaborators who are members of the Social Psychology area of the University of Waterloo Psychology Department. For the past two decades, Waterloo’s social psychology program has flourished, both in collaborative publication and in graduate training: their former Ph.D.. (shrink)

Philosophers of science are increasingly arguing for the importance of doing scientifically- and socially-engaged work, suggesting that we need to reduce barriers to extra-disciplinary engagement and broaden our impact. Yet, we currently lack empirical data to inform these discussions, leaving a number of important questions unanswered. How common is it for philosophers of science to engage other communities, and in what ways are they engaging? What barriers are most prevalent when it comes to broadly disseminating one’s work or collaborating with (...) others? To what extent do philosophers of science actually value an engaged approach? Our project addresses this gap in our collective knowledge by providing empirical data regarding the state of philosophy of science today. We report the results of a survey of 299 philosophers of science about their attitudes towards and experiences with engaging those outside the discipline. Our data suggest that a significant majority of philosophers of science think it is important for non-philosophers to read and make use of their work; most are engaging with communities outside the discipline; and many think philosophy of science, as a discipline, has an obligation to ensure it has a broader impact. Interestingly, however, many of these same philosophers believe engaged work is generally undervalued in the discipline. We think these findings call for cautious optimism on the part of those who value engaged work—while there seems to be more interest in engaging other communities than many assume, significant barriers still remain. (shrink)

The concept of interactional expertise – characterized by sociologists Harry Collins and Robert Evans as the ability to speak the language of a discipline without the corresponding ability to practice – can serve as a powerful way of breaking down expert/non-expert dichotomies and providing a role for new voices in specialist communities. However, in spite of the vast uptake of this concept and its potential to fruitfully address many important issues related to scientific expertise, there has been surprisingly little critical (...) analysis of it. We seek to remedy this situation by considering potential benefits of interactional expertise and the ways in which the current conception can – and cannot – realize those benefits. In particular, we argue that interactional expertise hasn’t reached its full potential for addressing who ought to be involved in scientific research and decision-making, largely owing to an unnecessarily restrictive way of operationalizing the concept. In its place, we offer a broader, more pluralistic account of interactional expertise – one that is in line with the original spirit of the concept, but also captures the diversity that we see as being an important aspect of interactional experts and the value they can bring to the table. (shrink)

Philosophers of science are increasingly interested in engaging with scientific communities, policy makers, and members of the public; however, the nature of this engagement has not been systematically examined. Instead of delineating a specific kind of engaged philosophy of science, as previous accounts have done, this article draws on literature from outside the discipline to develop a framework for analyzing different forms of broadly engaged philosophy of science according to two key dimensions: social interaction and epistemic integration. Clarifying the many (...) forms of engagement available to philosophers of science can advance future scholarship on engagement and promote more strategic engagement efforts. (shrink)

Helen Longino seeks to break the current deadlock in the ongoing wars between philosophers of science and sociologists of science--academic battles founded on disagreement about the role of social forces in constructing scientific knowledge. While many philosophers of science downplay social forces, claiming that scientific knowledge is best considered as a product of cognitive processes, sociologists tend to argue that numerous noncognitive factors influence what scientists learn, how they package it, and how readily it is accepted. Underlying this disagreement, however, (...) is a common assumption that social forces are a source of bias and irrationality. Longino challenges this assumption, arguing that social interaction actually assists us in securing firm, rationally based knowledge. This important insight allows her to develop a durable and novel account of scientific knowledge that integrates the social and cognitive. Longino begins with a detailed discussion of a wide range of contemporary thinkers who write on scientific knowledge, clarifying the philosophical points at issue. She then critically analyzes the dichotomous understanding of the rational and the social that characterizes both sides of the science studies stalemate and the social account that she sees as necessary for an epistemology of science that includes the full spectrum of cognitive processes. Throughout, her account is responsive both to the normative uses of the term knowledge and to the social conditions in which scientific knowledge is produced. Building on ideas first advanced in her influential book Science as Social Knowledge, Longino brings her account into dialogue with current work in social epistemology and science studies and shows how her critical social approach can help solve a variety of stubborn problems. While the book focuses on epistemological concerns related to the sociality of inquiry, Longino also takes up its implications for scientific pluralism. The social approach, she concludes, best allows us to retain a meaningful concept of knowledge in the face of theoretical plurality and uncertainty. (shrink)

In an unusual instance of lay participation in biomedical research, U.S. AIDS treatment activists have constituted themselves as credible participants in the process of knowledge construction, thereby bringing about changes in the epistemic practices of biomedical research. This article examines the mechanisms or tactics by which these lay activists have constructed their credibility in the eyes of AIDS researchers and government officials. It considers the inwlications of such interventions for the conduct of medical research; examines some of the ironies, tensions, (...) and limitations in the process; and argues for the importance of studying social movements that engage with expert knowledge. (shrink)

Philosophy of science was once a much more socially engaged endeavor, and can be so again. After a look back at philosophy of science in the 1930s-1950s, I turn to discuss the current potential for returning to a more engaged philosophy of science. Although philosophers of science have much to offer scientists and the public, I am skeptical that much can be gained by philosophers importing off-the-shelf discussions from philosophy of science to science and society. Such efforts will likely look (...) like efforts to do applied ethics by merely applying ethical theories to particular contexts and problems. While some insight can be gained by these kinds of endeavors, the most interesting and pressing problems for the actual practitioners and users of science are rarely addressed. Instead, I recommend that philosophers of science engage seriously and regularly with scientists and/or the users of science in order to gain an understanding of the conceptual issues on the ground. From such engagement, flaws in the traditional philosophical frameworks, and how such flaws can be remedied, become apparent. Serious engagement with the contexts of science thus provides the most fruit for philosophy of science per se and for the practitioners whom the philosophers aim to assist. And if one focuses on contexts where science has its most social relevance, these efforts can help to provide the thing that philosophy of science now lacks: a full-bodied philosophy of science in society. (shrink)

There is much good work for philosophers to do in cognitive science if they adopt the constructive attitude that prevails in science, work toward testable hypotheses, and take on the task of clarifying the relationship between the scientific concepts and the everyday concepts with which we conduct our moral lives.

Behavioral genetic (BG) research has yielded many important discoveries about the origins of human behavior, but offers little insight into how we might improve outcomes. We posit that this gap in our knowledge base stems in part from the epidemiologic nature of BG research questions. Namely, BG studies focus on understanding etiology as it currently exists, rather than etiology in environments that could exist but do not as of yet (e.g., etiology following an intervention). Put another way, they focus exclusively (...) on the etiology of “what is” rather than “what could be”. The current paper discusses various aspects of this field-wide methodological reality, and offers a way to overcome it by demonstrating how behavioral geneticists can incorporate an experimental approach into their work. We outline an ongoing study that embeds a randomized intervention within a twin design, connecting “what is” and “what could be” for the first time. We then lay out a more general framework for a new field—experimental BGs—which has the potential to advance both scientific inquiry and related philosophical discussions. (shrink)

Its wisdom and sensitivity make Personal Knowledge required reading for epistemologists. By stressing the active components in scientific knowing--appraisal and commitment--Polanyi shows that knowledge is less "objective," more complex, and more widely distributed in nature than is tacitly supposed by most epistemologies. Knowing implies a foundation in skills, a confidence in one's ability to judge beyond the range of well-formulated rules, and a commitment to the existence of an answer to one's questions before the answer is in sight. Like a (...) Platonic dialogue, this book conveys more than it states, and the broad foundation of insight embodied in the examples would support more conceptual superstructure than Polanyi provides. But that serves to make it an instance of its thesis--that we know more than we can now say.--R. F. T. (shrink)

Understanding is a central aim of science and highly important in present-day society. But what precisely is scientific understanding and how can it be achieved? This book answers these questions, through philosophical analysis and historical case studies, and presents a philosophical theory of scientific understanding that highlights its contextual nature.