Archives For science

Author Information: Massimo Campanini, University of Trento, massimo.campanini@unitn.it

Campanini, Massimo. “Science and Epistemology in Medieval Islam.” [1] Social Epistemology Review and Reply Collective 4, no. 12 (2015): 20-28.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-2v9

Please refer to:

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

astrolabe

Image credit: mangpages, via flickr

“Islamic” science or “Arab” science? [2] This is a relevant question. Arabic language, the vehicle of the Islamic revelation, was as well the vehicle of great scientific knowledge although not every “Arabic” scientist was Muslim, nor was every Muslim scientist an Arab. In the very first years after the expansion of Islam, numerous Christian and Jewish investigators, and even “pagan” ones (such as the famous astronomer-philosopher Thabit Ibn Qurra from Harran, Mesopotamia, d. 901, who worshipped the stars) communicated in Arabic. The Bakhtishu’, a family of physicians from the Persian school of Gondeshapur, who served the Omayyad and ‘Abbasid Caliphs, where Nestorians. The great translators of Greek or Syriac works into Arabic were Nestorian or Jacobite such as Hunayn Ibn Ishaq (Latinized in Ioannitius), who worked at the House of Wisdom or Bayt al-Hikmah, founded in Baghdad by Caliph al-Ma’mun (813-833). Mashallah, the greatest astronomer of the courts of al-Mansur and Harun ar-Rashid (786-809), was Jewish.  Continue Reading…

Author Information: Adam Riggio, McMaster University, adamriggio@gmail.com; Steve Fuller, University of Warwick, S.W.Fuller@warwick.ac.uk

Shortlink: http://wp.me/p1Bfg0-23w

Editor’s Note:

Adam Riggio

riggio Although I loved our explicitly political discussion of the last couple of dialogues, I want to dive into the final installment of our exchange with some headier philosophy. I particularly want to discuss the power of counter-factual reasoning. Even though you consider this a foundational method for a progressive philosophy of science, I think it eclipses even your own vision. Counter-factual knowledge, I’d go so far as to say, makes a lot of your own vision obsolete.

The conclusion of Knowledge: The Philosophical Quest in History returns to the vision on which your early chapters focused, the unity of science in humanity’s conception of ourselves in the image of God. Your advocacy of this idea remains a point on which you and I will, I think, always disagree. But once I reached the end of your book, I had many more reasons for my disagreement. Continue Reading…

Author Information: Adam Riggio, McMaster University, adamriggio@gmail.com; Steve Fuller, University of Warwick, S.W.Fuller@warwick.ac.uk

Shortlink: http://wp.me/p1Bfg0-21Q

Editor’s Note:

Adam Riggio

We’ve talked about the epistemic implications of humanity’s divinity, how our scientific inquiries were conceived as bringing us closer to God, in touch with our divine nature. As I get into these other chapters, I find that the focus of your book is shifting to the epistemic implications of humanity’s profanity, how our distance from perfection is incurable. Continue Reading…

Author Information: Ilya Kasavin, Russian Academy of Sciences, itkasavin@gmail.com

Kasavin, Ilya. “Cases of Interdisciplinarity: Between Habitus and Reflexion.” Social Epistemology Review and Reply Collective 4, no. 3 (2015): 15-30.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1VE

reflexion_trees

Image credit: Mélanie Plante, via flickr

Abstract [1] [2] [3]

Several cases of broadly viewed interdisciplinary research are considered. Discussed are the disciplinary status of natural philosophy in the middle ages; the dispute about witchcraft in the Renaissance; the disciplinary formation of chemistry in the interaction between peripatetics, jatrochemists, spagirists and atomists; and the conceptual shifts in Maxwell’s electrodynamics. These debates are analyzed using two major notions—habitus and reflexion—that differ from those of Bourdieu. Habitus is taken as a methodological attitude based on natural and historically rooted adherence to a theory, or world picture, based on the shared research practice. Reflexion represents a critical and proactionary stance towards a revision of an established theoretical framework, which is irreducible to the logic of rational criticism. Various cases of habitus-reflexion controversy provide a valuable source for a typological picture of interdisciplinary research. And this, in turn, helps clarify the nature of interdisciplinarity in general, given the topicality of this cognitive pattern in the contemporary science.

Interdisciplinary interaction in modern science has become a usual phenomenon deserving more serious philosophical and scientific understanding. Why is an epistemological analysis of interdisciplinary research significant? The rationale for this attention stems from the nonclassical approaches in epistemology and philosophy of science that emphasize the communicative nature of the cognitive process and, moreover, the essential determination of the content of knowledge by various types and forms of communication.  Continue Reading…

Author Information: Patrick J. Reider, University of Pittsburgh at Greensburg, PJR23@pitt.edu

Normative Functionalism and the Pittsburgh School: Table of Contents

Reider, Patrick J. 2012. “Sellars on Perception, Science, and Realism: A Critical Response.” Social Epistemology Review and Reply Collective 2 (1): 39-56.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-B8

Abstract

In this article, I explain the manner in which Sellars’ version of realism is undermined by his Kantian commitments and his normative functionalism. After providing an account of the perceptual and scientific models that support his realism, I argue for the following: Sellars’ perceptual/cognitive models do not permit sufficient perceptual and conceptual access to warrant a version of realism predicated upon our ability to know mind-independent existence. In other words, Sellars’ Kantian commitments, his norm-driven view of concepts, and his norm-guided view of reason place severe limits on one’s access to mind-independent reality. Consequently, when one strictly holds Sellars to these limits, he cannot show (or significantly support) the manner in which knowledge of mind-independent existence is possible.

1.1 Introduction

In what manner does Sellars believe perceptual knowledge is possible in light of his normative functionalist views? For instance, if 1) the meaning of words can be partly or fully reduced to the function they play in a language, 2) norms mediate and/or determine these functions, and 3) the manner in which perception unfolds is shaped by these norms (all of which are important aspects of normative functionalism), then in what sense does Sellars believe we can have objective empirical knowledge? This is an important question to ask, as it reveals the manner in which Sellars believes science, as a discipline founded upon empirical observation, can lead to knowledge of mind-independent existence.

In order to answer the above questions, we need to understand Sellars’ account of perception. One of his most complete accounts of perception, as it concerns his peculiar brand of realism, can be found in Science and Metaphysics: Variations on Kantian Themes.[1] Given the norm-driven account of Sellars’ views on meaning and the foreknowledge that Sellars is a realist, one might expect (and believe he needs) a view of perception that un-problematically supports realism. Instead, Sellars surprisingly makes numerous Kantian commitments that are central to his perceptual model — commitments which are historically interpreted as counter to realism. For example, take the following five Kantian commitments that Sellars adheres to in Science and Metaphysics (and throughout all of his later career): 1) neither sensibility (in itself) nor conceptuality (in itself) are capable of providing knowledge of the thing-in-itself, 2) without a pre-existing conceptual framework, no knowledge of empirical content is possible, 3) we are not directly aware of sensations, 4) in order to recognize empirical content, as facts or states of affairs, a judgment is required, and 5) in order to relate concepts to sensory content, via a judgment, the mind must first synthesize sensory content into coherent units of time and space.[2]

The above views are surprising for a realist to embrace, because they play a central role in Kant’s claim that the thing-in-itself (an entity’s true existence independent of how a person’s mind may contingently experience, believe, or feel about it) is unknowable. Despite Sellars’ Kantian commitments, he believes that “the gulf between appearances and things-in-themselves, though a genuine one, can in principle be bridged” (50). In what follows, I will first explain the manner in which Sellars believes this is possible. I then argue that his perceptual views do not support or allow the type of realist conclusion he draws from them. Continue Reading…

Author Information: Gregory Sandstrom, European Humanities University, Vilnius, Lithuania, SERRC, gregorisandstrom@yahoo.com

Sandstrom, Gregory. 2012. How many ‘sciences’ are there? Social Epistemology Review and Reply Collective 1 (10): 4-15

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-se

“All science is either physics or stamp collecting.”[1] — Ernest Rutherford (1962)

“Anthropology, or true science of Man [is] the last gradation in the Grand Hierarchy of Abstract Science.”[2] — Auguste Comte (1874)

Introduction

How many ‘sciences’ are there? Science is thought by many people to be the most global-universal practise we have available to humanity nowadays, other than perhaps football (soccer) teams, the Olympic Games and the United Nations. It is supposed to be neutral to gender, race, ethnicity, class, network, status, ideology, political system and religion. Since most people generally hold that there is more than one science — that science is plural, not singular, that there are multiple scientific methods and not just a single, uniform scientific method — this article is my attempt to answer the simple question above by giving a basic guide of how to estimate the approximate number of sciences.

As orientation lessons on the history and philosophy of science (HPS) often begin, there are two questions we must ask: which science(s) and whose science(s)? The first question is mainly what I am focused on in this paper. But the second question is likewise important because people hold various opinions about what constitutes ‘science’ and what does not. To some scientists, other scientists do not actually count as ‘scientists’ because they are considered not scientific enough (i.e. their field is not really a ‘scientific’ field according to others’ perception). Continue Reading…

Author Information: Adam Riggio, McMaster University, adamriggio@gmail.com

Riggio, Adam. 2012. “Right Thinking for Right Science? On the Pitt-Collier Exchange Over the Purpose of STS” Social Epistemology Review and Reply Collective 1 (2): 35-39.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-8T

Please refer to:

The two separate essays by James Collier and I were originally planned to be a single work, jointly written between us. But as our collaboration evolved, our reactions to what Joseph Pitt wrote in November diverged. Since our original plan was to write together, my perspective remains more critical of Pitt than Collier, but my goal is to call attention to ideas that may have gone unnoticed in the heat of their exchange. As it happened, my task became to synthesize the two perspectives. Although I am not sure what such a synthesis would look like (having written this essay I still have no idea) I hope that I have written something that will show what can be learned from their conversation. Continue Reading…