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Author Information:Erik Baker and Naomi Oreskes, Harvard University,,

Baker, Erik and Naomi Oreskes. “It’s No Game: Post-Truth and the Obligations of Science Studies.”[1] Social Epistemology Review and Reply Collective 6, no. 8 (2017): 1-10.

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Image credit: Walt Stoneburner, via flickr

In late April, 2017, the voice of a once-eminent institution of American democracy issued a public statement that embodied the evacuation of norms of truth and mutual understanding from American political discourse that since the 2016 presidential election has come to be known as “post-truth.” We aren’t talking about Donald Trump, whose habitual disregard of factual knowledge is troubling, to be sure, and whose advisor, Kellyanne Conway, made “alternative facts” part of the lexicon. Rather, we’re referring to the justification issued by New York Times opinion page editor James Bennet in defense of his decision to hire columnist Bret Stephens, a self-styled “climate agnostic,” and his spreading talking points of the fossil fuel industry-funded campaign to cast doubt on the scientific consensus on climate change and the integrity of climate scientists.[2] The notion of truth made no appearance in Bennet’s statement. “If all of our columnists and all of our contributors and all of our editorials agreed all the time,” he explained, “we wouldn’t be promoting the free exchange of ideas, and we wouldn’t be serving our readers very well.”[3] The intellectual merits of Stephens’ position are evidently not the point. What counts is only the ability to grease the gears of the “free exchange of ideas.”

Bennet’s defense exemplifies the ideology of the “marketplace of ideas,” particularly in its recent, neoliberal incarnation. Since the 1970s, it has become commonplace throughout much of Europe and America to evince suspicion of attempts to build public consensus about facts or values, regardless of motivation, and to maintain that the role of public-sphere institutions—including newspapers and universities—is simply to place as many private opinions as possible into competition (“free exchange”) with one another.[4] If it is meaningful to talk about a “post-truth” moment, this ideological development is surely among its salient facets. After all, “truth” has not become any more or less problematic as an evaluative concept in private life, with its countless everyday claims about the world. Only public truth claims, especially those with potential to form a basis for collective action, now seem newly troublesome. To the extent that the rise of “post-truth” holds out lessons for science studies, it is not because the discipline has singlehandedly swung a wrecking ball through conventional epistemic wisdom (as some practitioners would perhaps like to imagine[5]), but because the broader rise of marketplace-of-ideas thinking has infected even some of its most subversive-minded work.

Science as Game

In this commentary, we address and critique a concept commonly employed in theoretical science studies that is relevant to the contemporary situation: science as game. While we appreciate both the theoretical and empirical considerations that gave rise to this framework, we suggest that characterizing science as a game is epistemically and politically problematic. Like the notion of a broader marketplace of ideas, it denies the public character of factual knowledge about a commonly accessible world. More importantly, it trivializes the significance of the attempt to obtain information about that world that is as right as possible at a given place and time, and can be used to address and redress significant social issues. The result is the worst of both worlds, permitting neither criticism of scientific claims with any real teeth, nor the possibility of collective action built on public knowledge.[6] To break this stalemate, science studies must become more comfortable using concepts like truth, facts, and reality outside of the scare quotes to which they are currently relegated, and accepting that the evaluation of knowledge claims must necessarily entail normative judgments.[7]

Philosophical talk of “games” leads directly to thoughts of Wittgenstein, and to the scholar most responsible for introducing Wittgenstein to science studies, David Bloor. While we have great respect for Bloor’s work, we suggest that it carries uncomfortable similarities between the concept of science as a game in science studies and the neoliberal worldview. In his 1997 Wittgenstein, Rules and Institutions, Bloor argues for an analogy between his interpretation of the later Wittgenstein’s theory of meaning (central to Bloor’s influential writing on science) and the theory of prices of the neoliberal pioneer Ludwig von Mises. “The notion of the ‘real meaning’ of a concept or a sign deserves the same scorn as economists reserve for the outdated and unscientific notion of the ‘real’ or ‘just’ price of a commodity,” Bloor writes. “The only real price is the price paid in the course of real transactions as they proceed von Fall zu Fall. There is no standard outside these transactions.”[8] This analogy is the core of the marketplace of ideas concept, as it would later be developed by followers of von Mises, particularly Friedrich von Hayek. Just as there is no external standard of value in the world of commodities, there is no external standard of truth, such as conformity to an empirically accessible reality, in the world of science.[9] It is “scientism” (a term that von Hayek popularized) to invoke support for scientific knowledge claims outside of the transactions of the marketplace of ideas. Just as, for von Hayek and von Mises, the notion of economic justice falls in the face of the wisdom of the marketplace, so too does the notion of truth, at least as a regulative ideal to which any individual or finite group of people can sensibly aspire.

Contra Bloor (and von Hayek), we believe that it is imperative to think outside the sphere of market-like interactions in assessing both commodity prices and conclusions about scientific concepts. The prices of everything from healthcare and housing to food, education and even labor are hot-button political and social issues precisely because they affect people’s lives, sometimes dramatically, and because markets do not, in fact, always values these goods and services appropriately. Markets can be distorted and manipulated. People may lack the information necessary to judge value (something Adam Smith himself worried about). Prices may be inflated (or deflated) for reasons that bear little relation to what people value. And, most obviously in the case of environmental issues, the true cost of economic activity may not be reflected in market prices, because pollution, health costs, and other adverse effects are externalized. There is a reason why Nicholas Stern, former chief economist of the World Bank, has called climate change the “greatest market failure ever seen.”[10] Markets can and do fail. Prices do not always reflect value. Perhaps most important, markets refuse justice and fairness as categories of analysis. As Thomas Piketty has recently emphasized, capitalism typically leads to great inequalities of wealth, and this can only be critiqued by invoking normative standards beyond the values of the marketplace.[11]

External normative standards are indispensable in a world where the outcome of the interactions within scientific communities matter immensely to people outside those communities. This requirement functions both in the defense of science, where appropriate, and the critique of it.[12] The history of scientific racism and sexism, for example, speaks to the inappropriateness of public deference to all scientific claims, and the necessity of principled critique.[13] Yet, the indispensability of scientific knowledge to political action in contemporary societies also demands the development of standards that justify public acceptance of certain scientific claims as definitive enough to ground collective projects, such as the existence of a community-wide consensus or multiple independent lines of evidence for the same conclusion.[14] (Indeed, we regard the suggestion of standards for the organization of scientific communities by Helen Longino as one of the most important contributions of the field of social epistemology.[15])

Although we reject any general equivalency between markets and scientific communities, we agree they are indeed alike in one key way: they both need regulation. As Jürgen Habermas once wrote in critique of Wittgenstein, “language games only work because they presuppose idealizations that transcend any particular language game; as a necessary condition of possibly reaching understanding, these idealizations give rise to the perspective of an agreement that is open to criticism on the basis of validity claims.”[16] Collective problem-solving requires that these sorts of external standards be brought to bear. The example of climate change illustrates our disagreement with Bloor (and von Mises) on both counts in one fell swoop. Though neither of us is a working economist, we nonetheless maintain that it is rational—on higher-order grounds external to the social “game” of the particular disciplines—for governments to impose a price on carbon (i.e., a carbon tax or emissions trading system), in part because we accept that the natural science consensus on climate change accurately describes the physical world we inhabit, and the social scientific consensus that a carbon pricing system could help remedy the market failure that is climate change.[17]

Quietism and Critique

We don’t want to unfairly single out Bloor. The science-as-game view—and its uncomfortable resonances with marketplace-of-ideas ideology—crops up in the work of many prominent science studies scholars, even some who have quarreled publicly with Bloor and the strong programme. Bruno Latour, for example, one of Bloor’s sharpest critics, draws Hayekian conclusions from different methodological premises. While Bloor invokes social forces to explain the outcome of scientific games,[18] Latour rejects the very idea of social forces. Rather, he claims, as Margaret Thatcher famously insisted, that “there is no such thing as ‘the social’ or ‘a society.’”[19] But whereas Thatcher at least acknowledged the existence of family, for Latour there are only monadic actants, competing “agonistically” with each other until order spontaneously emerges from the chaos, just as in a game of Go (an illustration of which graces the cover of his seminal first book Laboratory Life, with Steve Woolgar).[20] Social structures, evaluative norms, even “publics,” in his more recent work, are all chimeras, devoid of real meaning until this networked process has come to fulfillment. If that view might seem to make collective action for wide-reaching social change difficult to conceive, Latour agrees: “Seen as networks, … the modern world … permits scarcely anything more than small extensions of practices, slight accelerations in the circulation of knowledge, a tiny extension of societies, miniscule increases in the number of actors, small modifications of old beliefs.”[21] Rather than planning political projects with any real vision or bite—or concluding that a particular status-quo might be problematic, much less illegitimate—one should simply be patient, play the never-ending networked game, and see what happens.[22] But a choice for quietism is a choice nonetheless—“we are condemned to act,” as Immanuel Wallerstein once put it—one that supports and sustains the status quo.[23] Moreover, a sense of humility or fallibility by no means requires us to exaggerate the inevitability of the status quo or yield to the power of inertia.[24]

Latour has at least come clean about his rejection of any aspiration to “critique.”[25] But others who haven’t thrown in the towel have still been led into a similar morass by their commitment to a marketlike or playful view of science. The problem is that, if normative judgments external to the game are illegitimate, analysts are barred from making any arguments for or against particular views or practices. Only criticism of their premature exclusion from the marketplace is permitted. This standpoint interprets Bloor’s famous call for symmetry not so much as a methodological principle in intellectual analysis, but as a demand for the abandonment of all forms of epistemic and normative judgment, leading to the bizarre sight of scholars championing a widely-criticized “scientific” or intellectual cause while coyly refusing to endorse its conclusions themselves. Thus we find Bruno Latour praising the anti-environmentalist Breakthrough Institute while maintaining that he “disagrees with them all the time;” Sheila Jasanoff defending the use of made-to-order “litigation science” in courtrooms on the grounds of a scrupulous “impartiality” that rejects scholarly assessments of intellectual integrity or empirical adequacy in favor of letting “the parties themselves do more of the work of demarcation;” and Steve Fuller defending creationists’ insistence that their views should be taught in American science classrooms while remaining ostensibly “neutral” on the scientific question at issue.[26]

Fuller’s defense of creationism, in particular, shows the way that calls for “impartiality” are often in reality de facto side-taking: Fuller takes rhetorical tropes directly out of the creationist playbook, including his tendentious and anachronistic labelling of modern evolutionary biologists as “Darwinists.” Moreover, despite his explicit endorsement of the game view of science, Fuller refuses to accept defeat for the intelligent design project, either within the putative game of science, or in the American court system, which has repeatedly found the teaching of creationism to be unconstitutional. Moreover, Fuller’s insistence that creationism somehow has still not received a “fair run for its money” reveals that even he cannot avoid importing external standards (in this case fairness) to evaluate scientific results! After all, who ever said that science was fair?

In short, science studies scholars’ ascetic refusal of standards of good and bad science in favor of emergent judgments immanent to the “games” they analyze has vitiated critical analysis in favor of a weakened proceduralism that has struggled to resist the recent advance of neoliberal and conservative causes in the sciences. It has led to a situation where creationism is defended as an equally legitimate form of science, where the claims of think tanks that promulgate disinformation are equated with the claims of academic scientific research institutions, and corporations that have knowingly suppressed information pertinent to public health and safety are viewed as morally and epistemically equivalent to the plaintiffs who are fighting them. As for Fuller, leaving the question of standards unexamined and/ or implicit, and relying instead on the rhetoric of the “game,” enables him to avoid the challenge of defending a demonstrably indefensible position on its actual merits.

Where the Chips Fall

In diverse cases, key evaluative terms—legitimacy, disinformation, precedent, evidence, adequacy, reproducibility, natural (vis-à-vis supernatural), and yes, truth—have been so relativized and drained of meaning that it starts to seem like a category error even to attempt to refute equivalency claims. One might argue that this is alright: as scholars, we let the chips fall where they may. The problem, however, is that they do not fall evenly. The winner of this particular “game” is almost always status quo power: the conservative billionaires, fossil fuel companies, lead and benzene and tobacco manufacturers and others who have bankrolled think tanks and “litigation science” at the cost of biodiversity, human health and even human lives.[27] Scientists paid by the lead industry to defend their toxic product are not just innocently trying to have their day in court; they are trying to evade legal responsibility for the damage done by their products. The fossil fuel industry is not trying to advance our understanding of the climate system; they are trying to block political action that would decrease societal dependence on their products. But there is no way to make—much less defend—such claims without a robust concept of evidence.

Conversely, the communities, already victimized by decades of poverty and racial discrimination, who rely on reliable science in their fight for their children’s safety are not unjustly trying to short-circuit a process of “demarcation” better left to the adversarial court system.[28] It is a sad irony that STS, which often sees itself as championing the subaltern, has now in many cases become the intellectual defender of those who would crush the aspirations of ordinary people.

Abandoning the game view of science won’t require science studies scholars to reinvent the wheel, much less re-embrace Comtean triumphalism. On the contrary, there are a wide variety of perspectives from the history of epistemology, philosophy of science, and feminist, anti-racist, and anti-colonialist theory that permit critique that can be both epistemic and moral. One obvious source, championed by intellectual historians such as James Kloppenberg and philosophers such as Hilary Putnam and Jürgen Habermas, is the early American pragmatism of John Dewey and William James, a politically constructive alternative to both naïve foundationalism and the textualist rejection of the concept of truth found in the work of more recent “neo-pragmatists” like Richard Rorty.[29] Nancy Cartwright, Thomas Uebel, and John O’Neill have similarly reminded us of the intellectual and political potential in the (widely misinterpreted, when not ignored) “left Vienna Circle” philosophy of Otto Neurath.[30]

In a slightly different vein, Charles Mills, inspired in part by the social science of W.E.B. Du Bois, has insisted on the importance of a “veritistic” epistemological stance in characterizing the ignorance produced by white supremacy.[31] Alison Wylie has emphasized the extent to which many feminist critics of science “are by no means prepared to concede that their accounts are just equal but different alternatives to those they challenge,” but in fact often claim that “research informed by a feminist angle of vision … is simply better in quite conventional terms.”[32] Steven Epstein’s work on AIDS activism demonstrates that social movements issuing dramatic challenges to biomedical and scientific establishments can make good use of unabashed claims to genuine knowledge and “lay” expertise. Epstein’s work also serves as a reminder that moral neutrality is not the only, much less the best, route to rigorous scholarship.[33] Science studies scholars could also benefit from looking outside their immediate disciplinary surroundings to debates about poststructuralism in the analysis of (post)colonialism initiated by scholars like Benita Parry and Masao Miyoshi, as well as the emerging literature in philosophy and sociology about the relationship of the work of Michel Foucault to neoliberalism.[34]

For our own part, we have been critically exploring the implications of the institutional and financial organization of science during the Cold War and the recent neoliberal intensification of privatization in American society.[35] We think that this work suggests a further descriptive inadequacy in the science-as-game view, in addition to the normative inadequacies we have already described. In particular, it drives home the extent to which the structure of science is not constant. From the longitudinal perspective available to history, as opposed to sociological or ethnographic snapshot, it is possible to resolve the powerful societal forces—government, industry, and so on—driving changes in the way science operates, and to understand the way those scientific changes relate to broader political-economic imperatives and transformations. Rather than throwing up one’s hands and insisting that incommensurable particularity is all there is, science studies scholars might instead take a theoretical position that will allow us to characterize and respond to the dramatic transformations of academic work that are happening right now, and from which the humanities are by no means exempt.[36]

Academics must not treat themselves as isolated from broader patterns of social change, or worse, deny that change is a meaningful concept outside of the domain of microcosmic fluctuations in social arrangements. Powerful reactionary forces can reshape society and science (and reshape society through science) in accordance with their values; progressive movements in and outside of science have the potential to do the same. We are concerned that the “game” view of science traps us instead inside a Parmenidean field of homogenous particularity, an endless succession of games that may be full of enough sound and fury to interest scholars but still signify nothing overall.

Far from rendering science studies Whiggish or simply otiose, we believe that a willingness to discriminate, outside of scare quotes, between knowledge and ignorance or truth and falsity is vital for a scholarly agenda that respects one of the insights that scholars like Jasanoff have repeatedly and compellingly championed: in contemporary democratic polities, science matters. In a world where physicists state that genetic inferiority is the cause of poverty among black Americans, where lead paint manufacturers insist that their product does no harm to infants and children, and actresses encourage parents not to vaccinate their children against infectious diseases, an inability to discriminate between information and disinformation—between sense and nonsense (as the logical positivists so memorably put it)—is not simply an intellectual failure. It is a political and moral failure as well.

The Brundtland Commission famously defined “sustainable development” as “development that meets the needs of the present without compromising the ability of future generations to meet their own needs.” Like the approach we are advocating here, this definition treats the empirical and the normative as enfolded in one another. It sees them not as constructions that emerge stochastically in the fullness of time, but as questions that urgently demand robust answers in the present. One reason science matters so much in the present moment is its role in determining which activities are sustainable, and which are not. But if scientists are to make such judgments, then we, as science studies scholars, must be able to judge the scientists—positively as well as critically. Lives are at stake. We are not here merely to stand on the sidelines insisting that all we can do is ensure that all voices are heard, no matter how silly, stupid, or nefarious.

[1] We would like to thank Robert Proctor, Mott Greene, and Karim Bschir for reading drafts and providing helpful feedback on this piece.

[2] For an analysis of Stephens’ column, see Robert Proctor and Steve Lyons, “Soft Climate Denial at The New York Times,” Scientific American, May 8, 2017; for the history of the campaign to cast doubt on climate change science, see Naomi Oreskes and Erik M. Conway, Merchants of Doubt (Bloomsbury Press, 2010); for information on the funding of this campaign, see in particular Robert J. Bruelle, “Institutionalizing delay: foundation funding and the creation of U.S. climate change counter-movement organizations,” Climatic Change 122 (4), 681–694, 2013.

[3] Accessible at

[4] For the recency of the concept, see Stanley Ingber, “The Marketplace of Ideas: A Legitimizing Myth,” Duke Law Journal, February 1984. The significance of the epistemological valorization of the marketplace of ideas to the broader neoliberal project has been increasingly well-understood by historians of neoliberalism; it is an emphasis, for instance, to the approach taken by the contributors to Philip Mirowski and Dieter Plehwe, eds., The Road from Mont Pèlerin (Harvard, 2009), especially Mirowski’s “Postface.”

[5] Bruno Latour, “Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern,” Critical Inquiry vol. 30 (Winter 2004).

[6] See for instance John Ziman, Public Knowledge: An Essay Concerning the Social Dimension of Science (Cambridge University Press, 1968); as well as the many more recent perspectives we hold up below as exemplary of alternative approaches.

[7] Naomi Oreskes and Erik M. Conway. “Perspectives on global warming: A Book Symposium with Steven Yearley, David Mercer, and Andy Pitman.” Metascience vol. 21, pp. 531-559, 2012.

[8] David Bloor, Wittgenstein, Rules and Institutions (Routledge, 1997), pp. 76-77.

[9] As suggested by Helen Longino in The Future of Knowledge (Princeton University Press, 2001) as an alternative to the more vexed notion of “correspondence,” wrought with metaphysical difficulties Longino hopes to skirt. In Austrian economics, this rejection of the search for empirical, factual knowledge initially took the form, in von Mises’ thought, of the ostensibly purely deductive reasoning he called “praxaeology,” which was supposed to analytically uncover the imminent principles governing the economic game. Von Hayek went further, arguing that economics at its most rigorous merely theoretically explicates the limits of positive knowledge about empirical social realities. See, for instance, Friedrich von Hayek, “On Coping with Ignorance,” Ludwig von Mises Lecture, 1978.

[10] Nicholas H. Stern, The Economics of Climate Change: The Stern Review (Cambridge University Press, 2007).

[11] Thomas Piketty, Capital in the Twenty-First Century (Harvard/Belknap, 2013). In addition to critiquing market outcomes, philosophers have also invoked concepts of justice and fairness to challenge the extension of markets to new domains; see for example Michael Sandel, What Money Can’t Buy: The Moral Limits of Markets (Farrar, Straus, and Giroux, 2013) and Harvey Cox, The Market as God (Harvard University Press, 2016). This is also a theme in the Papal Encyclical on Climate Change and Inequality, Laudato Si.

[12] For more on this point, see Naomi Oreskes, “Systematicity is Necessary but Not Sufficient: On the Problem of Facsimile Science,” in press, Synthèse.

[13] See among others Helen Longino, Science as Social Knowledge (Princeton University Press, 1990); Londa Schiebinger, Has Feminism Changed Science? (Harvard University Press, 1999); Sandra Harding, Science and Social Inequality: Feminist and Postcolonial Issues (University of Illinois Press, 2006); Donna Haraway, Primate Visions: Gender, Race, and Nature in the World of Modern Science (Routledge, 1989); Evelynn Hammonds and Rebecca Herzig, The Nature of Difference: Sciences of Race in the United States from Jefferson to Genomics (MIT Press, 2008).

[14] Naomi Oreskes, “Trust in Science?” Tanner Lecture on Human Values, Princeton University, November 30, 2016; Naomi Oreskes, “The Scientific Consensus on Climate Change: How Do We Know We’re Not Wrong?” in Joseph F. C. DiMento and Pamela Doughman, eds., Climate Change: What It Means for Us, Our Children, and Our Grandchildren (MIT Press, 2007), pp. 65-99.

[15] Helen Longino, Science as Social Knowledge (Princeton University Press, 1990), and The Future of Knowledge (Princeton University Press, 2001).

[16] Jürgen Habermas, The Philosophical Discourse of Modernity (MIT Press, 1984), p. 199.

[17] See, for instance, Naomi Oreskes, “Without government, the market will not solve climate change: Why a meaningful carbon tax may be our only hope,” Scientific American (December 22, 2015), Naomi Oreskes and Jeremy Jones, “Want to protect the climate? Time for carbon pricing,” Boston Globe (May 3, 2017).

[18] Along with a purportedly empirical component that, as Latour has compellingly argued, is “canceled out” out of the final analysis because of its common presence to both parties in a dispute. See Bruno Latour, “For Bloor and Beyond: a Reply to David Bloor’s Anti-Latour,” Studies in History and Philosophy of Science, vol. 30 (1), pp.113-129, March 1998.

[19] Bruno Latour, Reassembling the Social: An Introduction to Actor-Network Theory (Oxford University Press, 2007), p. 5; this theme is an emphasis of his entire oeuvre. On Thatcher, see and James Meek, Private Island (Verso, 2014).

[20] Bruno Latour and Steve Woolgar, Laboratory Life: The Construction of Scientific Facts (Routledge, 1979/1986); Bruno Latour, Science in Action (Harvard University Press, 1987). In Laboratory Life this emergence of order from chaos is explicitly analyzed as the outcome of a kind of free market in scientific “credit.” Spontaneous order is one of the foundational themes of Hayekian thought, and the game of Go is an often-employed analogy there as well. See, for instance, Peter Boettke, “The Theory of Spontaneous Order and Cultural Evolution in the Social Theory of F.A. Hayek,” Cultural Dynamics, vol. 3 (1), pp. 61-83, 1990; Gustav von Hertzen, The Spirit of the Game (CE Fritzes AB, 1993), especially chapter 4.

[21] Bruno Latour, We Have Never Been Modern (Harvard University Press, 1993), pp. 47-48; for his revision of the notion of the public, see for example Latour’s Politics of Nature (Harvard University Press, 2004). For a more in-depth discussion of Latour vis-à-vis neoliberalism, see Philip Mirowski, “What Is Science Critique? Part 1: Lessig, Latour,” keynote address to Workshop on the Changing Political Economy of Research and Innovation, UCSD, March 2015.

[22] Our criticism here is not merely hypothetical. Latour’s long-time collaborator Michel Callon and the legal scholar David S. Caudill, for example, have both used Latourian actor-network theory to argue that critics of the privatization of science such as Philip Mirowski are mistaken and analysts should embrace, or at least concede the inevitability of, “hybrid” science that responds strongly to commercial interests. See Michel Callon, “From Science as an Economic Activity to Socioeconomics of Scientific Research,” in Philip Mirowski and Esther-Mirjam Sent, eds. Science Bought and Sold (University of Chicago Press, 2002); and David S. Caudill, “Law, Science, and the Economy: One Domain?” UC Irvine Law Review vol. 5 (393), pp. 393-412, 2015.

[23] Immanuel Wallerstein, The Essential Wallerstein (The New Press, 2000), p. 432.

[24] Naomi Oreskes, “On the ‘reality’ and reality of anthropogenic climate change,” Climatic Change vol. 119, pp. 559-560, 2013, especially p. 560 n. 4. Many philosophers have made this point. Hilary Putnam, for example, has argued that fallibilism actually demands a critical attitude, one that seeks to modify beliefs for which there is sufficient evidence to believe that they are mistaken, while also remaining willing to make genuine knowledge claims on the basis of admittedly less-than-perfect evidence. See his Realism with a Human Face (Harvard University Press, 1990), and Pragmatism: An Open Question (Oxford, 1995) in particular.

[25] Bruno Latour, “Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern,” Critical Inquiry vol. 30 (Winter 2004).

[26] “Bruno Latour: Modernity is a Politically Dangerous Goal,” November 2014 interview with Latour by Patricia Junge, Colombina Schaeffer and Leonardo Valenzuela of Verdeseo; Zoë Corbyn, “Steve Fuller : Designer trouble,” The Guardian (January 31, 2006); Sheila Jasanoff, “Representation and Re-Presentation in Litigation Science,” Environmental Health Perspectives 116(1), pp. 123–129, January 2008. Fuller also has a professional relationship with the Breakthrough Institute, but the Institute seems somewhat fonder, in their publicity materials, of their connection with Latour.

[27] Even creationism, it’s worth remembering, is a big-money movement. The Discovery Institute, perhaps the most prominent “intelligent design” advocacy organization, is bankrolled largely by wealthy Republican donors, and was co-founded by notorious Reaganite supply-side economics guru and telecom deregulation champion George Gilder. See Jodi Wilgoren, “Politicized Scholars Put Evolution on the Defensive,” New York Times, August 21, 2005. Similarly, so-called grassroots anti-tax organizations often had links to the tobacco industry. See The corporate exploitation of ambiguity about the contours of disinformation can, of course, also take more anodyne forms, as in manipulative use of phrases like “natural flavoring” on food packaging. We thank Mott Greene for this example.

[28] David Rosner and Gerald Markowitz, Lead Wars: The Politics of Science and the Fate of America’s Children (University of California Press, 2013). See also Gerald Markowitz and David Rosner, Deceit and Denial: The Deadly Politics of Industrial Pollution (University of California Press, 2nd edition 2013); and Stanton Glantz, ed., The Cigarette Papers (University of California Press, 1998).

[29] See James Kloppenburg, “Pragmatism: An Old Name for Some New Ways of Thinking?,” The Journal of American History, Vol. 83 (1), pp. 100-138, June 1996, which argues that Rorty misrepresents in many ways the core insights of the early pragmatists. See also Jürgen Habermas, Theory of Communicative Action (Beacon Press, vol. 1 1984, vol. 2 1987); Hilary Putnam, Reason, Truth, and History (Cambridge University Press, 1981); see also William Rehg’s development of Habermas’s ideas on science in Cogent Science in Context: The Science Wars, Argumentation Theory, and Habermas (MIT Press, 2009).

[30] Nancy Cartwright, Jordi Cat, Lola Fleck, and Thomas Uebel, Otto Neurath: Philosophy between Science and Politics (Cambridge University Press, 1996); Thomas Uebel, “Political philosophy of science in logical empiricism: the left Vienna Circle,” Studies in History and Philosophy of Science, vol. 36, pp. 754-773, 2005; John O’Neill, “Unified science as political philosophy: positivism, pluralism and liberalism,” Studies in History and Philosophy of Science, vol. 34, pp. 575-596, 2003.

[31] Charles Mills, “White Ignorance,” in Robert Proctor and Londa Schiebinger, eds., Agnotology: The Making and Unmaking of Ignorance (Stanford University Press, 2008); see also his recent Black Rights/White Wrongs (Oxford University Press, 2017).

[32] Alison Wylie, Thinking from Things: Essays in the Philosophy of Archaeology (University of California Press, 2002), p. 190. Helen Longino (Science as Social Knowledge, 1999) and Sarah Richardson (Sex Itself, University of Chicago Press, 2013), have made similar arguments about research in endocrinology and genetics.

[33] Steven Epstein, Impure Science (University of California Press, 1996); see especially pp. 13-14.

[34] See for instance Benita Parry, Postcolonial Studies: A Materialist Critique (Routledge, 2004); Masao Miyoshi, “Ivory Tower in Escrow,” boundary 2, vol. 27 (1), pp. 7-50, Spring 2000. On Foucault, see recently Daniel Zamora and Michael C. Behrent, eds., Foucault and Neoliberalism (Polity Press, 2016); but note also the seeds of this critique in earlier works such as Jürgen Habermas, The Philosophical Discourse of Modernity (MIT Press, 1984) and Nancy Fraser, “Michel Foucault: A ‘Young Conservative’?”, Ethics vol 96 (1), pp. 165-184, 1985, and “Foucault on Modern Power: Empirical Insights and Normative Confusions,” Praxis International, vol. 3, pp. 272-287, 1981.

[35] Naomi Oreskes and John Krige, eds., Science and Technology in the Global Cold War (MIT Press, 2015); Naomi Oreskes, Science on a Mission: American Oceanography in the Cold War (University of Chicago Press, forthcoming); Erik Baker, “The Ultimate Think Tank: Money and Science at the Santa Fe Institute,” manuscript in preparation.

[36] See, for instance, Philip Mirowski, Science-Mart (Harvard University Press, 2010); Wendy Brown, Undoing the Demos: Neoliberalism’s Stealth Revolution (MIT Press, 2015); Henry Giroux, Neoliberalism’s War on Higher Education (Haymarket Books, 2014); Sophia McClennen, “Neoliberalism and the Crisis of Intellectual Engagement,” Works and Days, vols. 26-27, 2008-2009.

Author Information: Steve Fuller, University of Warwick,

Steve Fuller holds the Auguste Comte Chair in Social Epistemology at the University of Warwick. He is the author of more than twenty books, the next of which is Post-Truth: Knowledge as a Power Game (Anthem).


Note: This article originally appeared in the EASST Review 36(1) April 2017 and is republished below with the permission of the editors.

Image credit: Hans Luthart, via flickr

STS talks the talk without ever quite walking the walk. Case in point: post-truth, the offspring that the field has been always trying to disown, not least in the latest editorial of Social Studies of Science (Sismondo 2017). Yet STS can be fairly credited with having both routinized in its own research practice and set loose on the general public—if not outright invented—at least four common post-truth tropes:

1. Science is what results once a scientific paper is published, not what made it possible for the paper to be published, since the actual conduct of research is always open to multiple countervailing interpretations.

2. What passes for the ‘truth’ in science is an institutionalised contingency, which if scientists are doing their job will be eventually overturned and replaced, not least because that may be the only way they can get ahead in their fields.

3. Consensus is not a natural state in science but one that requires manufacture and maintenance, the work of which is easily underestimated because most of it occurs offstage in the peer review process.

4. Key normative categories of science such as ‘competence’ and ‘expertise’ are moveable feasts, the terms of which are determined by the power dynamics that obtain between specific alignments of interested parties.

What is perhaps most puzzling from a strictly epistemological standpoint is that STS recoils from these tropes whenever such politically undesirable elements as climate change deniers or creationists appropriate them effectively for their own purposes. Normally, that would be considered ‘independent corroboration’ of the tropes’ validity, as these undesirables demonstrate that one need not be a politically correct STS practitioner to wield the tropes effectively. It is almost as if STS practitioners have forgotten the difference between the contexts of discovery and justification in the philosophy of science. The undesirables are actually helping STS by showing the robustness of its core insights as people who otherwise overlap little with the normative orientation of most STS practitioners turn them to what they regard as good effect (Fuller 2016).

Of course, STSers are free to contest any individual or group that they find politically undesirable—but on political, not methodological grounds. We should not be quick to fault undesirables for ‘misusing’ our insights, let alone apologize for, self-censor or otherwise restrict our own application of these insights, which lay at the heart of Latour’s (2004) notorious mea culpa. On the contrary, we should defer to Oscar Wilde and admit that imitation is the sincerest form of flattery. STS has enabled the undesirables to raise their game, and if STSers are too timid to function as partisans in their own right, they could try to help the desirables raise their game in response.

Take the ongoing debates surrounding the teaching of evolution in the US. The fact that intelligent design theorists are not as easily defeated on scientific grounds as young earth creationists means that when their Darwinist opponents leverage their epistemic authority on the former as if they were the latter, the politics of the situation becomes naked. Unlike previous creationist cases, the judgement in Kitzmiller v. Dover Area School Board (in which I served as an expert witness for the defence) dispensed with the niceties of the philosophy of science and resorted to the brute sociological fact that most evolutionists do not consider intelligent design theory science. That was enough for the Darwinists to win the battle, but will it win them the war? Those who have followed the ‘evolution’ of creationism into intelligent design might conclude that Darwinists act in bad faith by not taking seriously that intelligent design theorists are trying to play by the Darwinists’ rules. Indeed, more than ten years after Kitzmiller, there is little evidence that Americans are any friendlier to Darwin than they were before the trial. And with Trump in the White House…?

Thus, I find it strange that in his editorial on post-truth, Sismondo extols the virtues of someone who seems completely at odds with the STS sensibility, namely, Naomi Oreskes, the Harvard science historian turned scientific establishment publicist. A signature trope of her work is the pronounced asymmetry between the natural emergence of a scientific consensus and the artificial attempts to create scientific controversy (e.g. Oreskes and Conway 2011). It is precisely this ‘no science before its time’ sensibility that STS has been spending the last half-century trying to oppose. Even if Oreskes’ political preferences tick all the right boxes from the standpoint of most STSers, she has methodologically cheated by presuming that the ‘truth’ of some matter of public concern most likely lies with what most scientific experts think at a given time. Indeed, Sismondo’s passive aggressive agonizing comes from his having to reconcile his intuitive agreement with Oreskes and the contrary thrust of most STS research.

This example speaks to the larger issue addressed by post-truth, namely, distrust in expertise, to which STS has undoubtedly contributed by circumscribing the prerogatives of expertise. Sismondo fails to see that even politically mild-mannered STSers like Harry Collins and Sheila Jasanoff do this in their work. Collins is mainly interested in expertise as a form of knowledge that other experts recognize as that form of knowledge, while Jasanoff is clear that the price that experts pay for providing trusted input to policy is that they do not engage in imperial overreach. Neither position approximates the much more authoritative role that Oreskes would like to see scientific expertise play in policy making. From an STS standpoint, those who share Oreskes’ normative orientation to expertise should consider how to improve science’s public relations, including proposals for how scientists might be socially and materially bound to the outcomes of policy decisions taken on the basis of their advice.

When I say that STS has forced both established and less than established scientists to ‘raise their game’, I am alluding to what may turn out to be STS’s most lasting contribution to the general intellectual landscape, namely, to think about science as literally a game—perhaps the biggest game in town. Consider football, where matches typically take place between teams with divergent resources and track records. Of course, the team with the better resources and track record is favoured to win, but sometimes it loses and that lone event can destabilise the team’s confidence, resulting in further losses and even defections. Each match is considered a free space where for ninety minutes the two teams are presumed to be equal, notwithstanding their vastly different histories. Francis Bacon’s ideal of the ‘crucial experiment’, so eagerly adopted by Karl Popper, relates to this sensibility as definitive of the scientific attitude. And STS’s ‘social constructivism’ simply generalizes this attitude from the lab to the world. Were STS to embrace its own sensibility much more wholeheartedly, it would finally walk the walk.


Fuller, Steve. ‘Embrace the Inner Fox: Post-Truth as the STS Symmetry Principle Universalized.’ Social Epistemology Review and Reply Collective December, 2016:

Latour, Bruno. ‘Why Has Critique Run Out of Steam? From Matters of Fact to Matters of Concern.’ Critical Inquiry 30, no. 2 (2004) : 225–248.

Oreskes, Naomi and Erik M. Conway Merchants of Doubt: How a Handful of Scientists Obscured the Truth on Issues from Tobacco Smoke to Global Warming. New York: Bloomsbury, 2011.

Sismondo, Sergio. ‘Post-Truth?’ Social Studies of Science 47, no. 1 (2017): 3-6.

Author Information: Kyung-Man Kim, Sogang University,

Kim, Kyung-Man. “Why is Epistemology Still Relevant to the Sociology of Science? Comments on Kale-Lostuvali’s ‘Two Sociologies of Science in Search of Truth’.” Social Epistemology Review and Reply Collective 4, no. 12 (2015): 29-33.

The PDF of the article gives specific page numbers. Shortlink:

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Image credit: Babouch’, via flickr

Elif Kale-Lostuvali’s paper, “Two Sociologies of Science in Search of Truth: Bourdieu Versus Latour” reads like a chapter in the sociology of science textbook for graduate students. Although she summarizes and contrasts—well, not always in a satisfactory manner—Bourdieu’s and Latour’s view on the relationship among scientific objectivity, autonomy of the scientific field and scientific truth, she fails to provide us with a persuasive critique of Bourdieu and Latour, to say nothing of a promising alternative to their views.  Continue Reading…

Author Information: Stefano Bigliardi, Foundation for Interreligious and Intercultural Research and Dialogue, Geneva; Center for Middle Eastern Studies, Lund University; ITESM Campus Santa Fe, Mexico City,

Bigliardi, Stefano. “I’Jāz, Conspiracy Theories, and Ufology—Some Suggestions with a Touch of Latour.” Social Epistemology Review and Reply Collective 4, no. 11 (2015): 1-7.

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    Articles related to the broader discussion on Islam and science, hosted by the SERRC, are listed below the article. [a]


Image credit: Stefano Maffei, via flickr

During a brief research stay in Iran (2011), I happened to be exposed to a curious narrative. One of my generous hosts and guides was a person of high culture and relevant social standing who showed a surprisingly deep knowledge of the popular culture of my home country although he had never visited it nor did he speak Italian. During a conversation touching upon Italian politics and society he stated en passant that Edoardo Agnelli (1954-2000), son of FIAT industrialist Gianni Agnelli (1921-2003), had in fact not committed suicide. Edoardo, according to my Iranian friend, was a convert to Islam and he had been assassinated in a plot aimed at avoiding that a Muslim would inherit part of the family’s fortune.  Continue Reading…

Author Information: Adam Riggio, McMaster University,; Steve Fuller, University of Warwick,


Editor’s Note:

Adam Riggio

One element I want to focus on in my questions for you about the last full chapter of Knowledge is the political aspects of public knowledge and scientific institutions and inquiries. Speaking as a Canadian, one of the disheartening developments of my country’s politics was seeing our Conservative government’s assaults on state scientific institutions.  Continue Reading…

Author Information: Damian Howard S.J., Heythrop College, University of London,

Howard, Damian. “Some Reflections on Stefano Bigliardi’s ‘On Harmonizing Islam and Science’” Social Epistemology Review and Reply Collective 3, no. 10 (2014): 50-52.

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2178548324_d7329af6a8_z Image Credit: Maarten, via flickr

I enjoyed this paper and found it immensely stimulating and suggestive. It’s also nice to read a scholar who is humble and sees his work as part of a journey of exploration and a mediation for others! Continue Reading…

Author Information: Stefano Bigliardi, Tec de Monterrey CSF, Mexico City; CMES Lund University,

Bigliardi, Stefano. “Latour’s Sophistication, Science and the Qur’an as ‘Mere’ Historical Document: A Counter-Reply to Edis.” Social Epistemology Review and Reply Collective 3, no. 9 (2014): 34-35.

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I read with great interest Taner Edis’ reply to my reply and self-criticism. As it often happens between us I agree with some of his observations, and disagree with others, and I think there are some potential misunderstandings to be cleared up.

I was quite surprised to see my attempt at showing how the notion of a “new generation” in the contemporary debate over Islam and science evolved and my invitation to pay attention to its nuances caricaturized as “breast-beating”. I meant it as an expression of accuracy as well as of respect towards my interlocutors with whom I might occasionally disagree but who, as Edis rightly points out, often differentiate among themselves by virtue of “details” achieved through an intellectual effort that I deeply admire. Such details can actually be of great significance, for good and bad. As to me, I will keep practicing this kind of “breast-beating” and recommending it to my students.  Continue Reading…

Author Information: Taner Edis, Truman State University,

Edis, Taner. “An Invitation to Science?” Social Epistemology Review and Reply Collective 3, no. 8 (2014): 3-4.

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On Oversimplification

I do not understand Stefano Bigliardi’s (2014) breast beating about oversimplification. Any of us interested in in the landscape of Muslim ideas about science and religion have to do our best to find some representative figures. Usually, these are people who have found an audience.

Harun Yahya is at least somewhat representative of popular creationism. In other contexts, the Yahya brand is more of an outlier. Adnan Oktar is a controversial public figure in Turkey. Some of Yahya’s theological positions, such as matter being an illusion, are not exactly mainstream. So anyone writing about ideas put forth under “Harun Yahya” has to be attentive to the context.  Continue Reading…