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)

Author's response to: Raphael Sassower, 'Heidegger and the Sociologists: A Forced Marriage?,' Social Epistemology Review and Reply Collective 7, no. 5 (2018): 30-32. -- Part of a book-review symposium on: Jeff Kochan (2017), Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge (Cambridge UK: Open Book Publishers).

Using an intersectionalist analysis, Hinther recounts efforts by Canada’s Ukrainian minority to build an ethnically distinct leftist movement. Opposed from without by both left-wing internationalists and right-wing nationalists, and hobbled from within by stubborn gender and generational inequalities, the movement finally lost its radical political momentum and so took up its allotted place in Canada’s polite multicultural mosaic. (Published in the series “Studies in Gender and History,” University of Toronto Press, 2018.).

In response to Anderson and Arzyutov’s paper, I argue that ambiguities in the Russian social-scientific concept of “etnos” reveal its place in what I call a “field style” for thinking and doing science. Tolerance for ambiguity is, I suggest, a methodological strength of the field sciences. I support these reflections by also addressing the etnos concept’s origins in the complex history of Ukrainian nationalism.

This paper briefly highlights a small part of the work being done by Indigenous groups in Canada to integrate science into their ways of knowing and living with nature. Special attention is given to a recent attempt by Mi'kmaw educators in Unama'ki (Cape Breton, Nova Scotia) to overcome suspicion of science among their youth by establishing an 'Integrative Science' (Toqwa'tu'kl Kjijitaqnn, or 'bringing our knowledges together') degree programme at Cape Breton University. The goal was to combine Indigenous and scientific knowledges (...) in a way that protects and empowers Mi'kmaw rights and lifeways. (shrink)

Final instalment of a book-review symposium on: Jeff Kochan (2017), Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge (Cambridge UK: Open Book Publishers). -- Author's response to: Paolo Palladino (2018), 'Heidegger Today: On Jeff Kochan’s Science and Social Existence,' Social Epistemology Review and Reply Collective 7(8): 41-46; and Adam Riggio (2018), 'The Very Being of a Conceptual Scheme: Disciplinary and Conceptual Critiques,' Social Epistemology Review and Reply Collective 7(11): 53-59.

Author's response to: Pablo Schyfter, 'Inaccurate Ambitions and Missing Methodologies: Thoughts on Jeff Kochan and the Sociology of Scientific Knowledge,' Social Epistemology Review and Reply Collective 7, no. 8 (2018): 8-14. -- Part of a book-review symposium on: Jeff Kochan (2017), Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge (Cambridge UK: Open Book Publishers).

Social studies of science have often treated natural field sites as extensions of the laboratory. But this overlooks the unique specificities of field sites. While lab sites are usually private spaces with carefully controlled borders, field sites are more typically public spaces with fluid boundaries and diverse inhabitants. Field scientists must therefore often adapt their work to the demands and interests of local agents. I propose to address the difference between lab and field in sociological terms, as a difference in (...) style. A field style treats epistemic alterity as a resource rather than an obstacle for objective knowledge production. A sociological stylistics of the field should thus explain how objective science can co-exist with radical conceptual difference. I discuss examples from the Canadian North, focussing on collaborations between state wildlife biologists and managers, on the one hand, and local Aboriginal Elders and hunters, on the other. I argue that a sociological stylistics of the field can help us to better understand how radically diverse agents may collaborate across cultures in the successful production of reliable natural knowledge. (shrink)

Bruno Latour claims to have shown that a Kantian model of knowledge, which he describes as seeking to unite a disembodied transcendental subject with an inaccessible thing-in-itself, is dramatically falsified by empirical studies of science in action. Instead, Latour puts central emphasis on scientific practice, and replaces this Kantian model with a model of “circulating reference.” Unfortunately, Latour's alternative schematic leaves out the scientific subject. I repair this oversight through a simple mechanical procedure. By putting a slight spin on Latour's (...) diagrammatic representation of his theory, I discover a new space for a post-Kantian scientific subject, a subject brilliantly described by Ludwik Fleck. The neglected subjectivities and ceaseless practices of science are thus re-united. (shrink)

Hermeneutic studies of science locate a circle at the heart of scientific practice: scientists only gain knowledge of what they, in some sense, already know. This may seem to threaten the rational validity of science, but one can argue that this circle is a virtuous rather than a vicious one. A virtuous circle is one in which research conclusions are already present in the premises, but only in an indeterminate and underdeveloped way. In order to defend the validity of science, (...) the hermeneuticist must describe a method by which a vague and confused initial knowledge of nature gets transformed into a clear and determinate knowledge of nature. I consider three such methods. The first is regressus demonstrativa, favoured by the physicians of Padua during the fifteenth and sixteenth centuries. The second is mathēsis, introduced by Martin Heidegger in his discussion of seventeenth-century science. The third is Denkstil, a key concept in Ludwik Fleck’s history of syphilology. I conclude by listing three desiderata for a hermeneutic science studies: that it be anti-metaphysical, historical, and sociological. --- Reprinted in: Erich Otto Graf, Martin Schmid & Johannes Fehr (eds.), Fleck and the Hermeneutics of Science (Collegium Helveticum Heft 14) (Zürich, 2016), pp. 85-93. (shrink)

Joseph Rouse has drawn from Heidegger’s early philosophy to develop what he calls a “practical hermeneutics of science.” With this, he has not only become an important player in the recent trend towards practice-based conceptualisations of science, he has also emerged as the predominant expositor of Heidegger’s philosophy of science. Yet, there are serious shortcomings in both Rouse’s theory of science and his interpretation of Heidegger. In the first instance, Rouse’s practical hermeneutics appears confused on the topic of realism. In (...) the second instance, Rouse suppresses Heidegger’s distinction between existence and essence, and hence fails to grasp the latter’s corollary distinction between scientic research and everyday practice. I argue that, by accepting a correction in his interpretation of Heidegger, Rouse would find the means to resolve the debilitating tensions in his stance towards realism. (shrink)

Review of: Isabelle Stengers (2010), Cosmopolitics I, trans. Robert Bononno (Posthumanities, 9) (Minneapolis/London: University of Minnesota Press).