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1.
In this article I assess Georges Canguilhem’s historical epistemology with both theoretical and historical questions in mind. From a theoretical point of view, I am concerned with the relation between history and philosophy, and in particular with the philosophical assumptions and external norms that are involved in history writing. Moreover, I am concerned with the role that history can play in the understanding and evaluation of philosophical concepts. From a historical point of view, I regard historical epistemology, as developed by Gaston Bachelard and Georges Canguilhem, as a conception and practice which came out of the project, elaborated in France from the 1920s to the 1940s, of combining history of science and philosophy. I analyse in particular Canguilhem’s epistemology in his theory and practice of history of science. What he called ‘normative history’ is the focus of my analysis. I evaluate the question of the nature and provenience of the norm employed in normative history, and I compare it with the norm as discussed by Canguilhem in Le normal et le pathologique. While I am critical of Canguilhem’s treatment of history, I conclude that his philosophical suggestion to analyse the formation of scientific concepts ‘from below’ represents a useful model for history and philosophy of science, and that it can be very profitably extended to philosophical concepts.  相似文献   

2.
Ludwik Fleck’s theory of thought-styles has been hailed as a pioneer of constructivist science studies and sociology of scientific knowledge. But this consensus ignores an important feature of Fleck’s epistemology. At the core of his account is the ideal of ‘objective truth, clarity, and accuracy’. I begin with Fleck’s account of modern natural science, locating the ideal of scientific objectivity within his general social epistemology. I then draw on Fleck’s view of scientific objectivity to improve upon reflexive accounts of the origin and development of the theory of thought-styles, and reply to objections that Fleck’s epistemological stance is self-undermining or inconsistent. Explicating the role of scientific objectivity in Fleck’s epistemology reveals his view to be an internally consistent alternative to recent social accounts of scientific objectivity by Harding, Daston and Galison. I use these contrasts to indicate the strengths and weaknesses of Fleck’s innovative social epistemology, and propose modifications to address the latter. The result is a renewed version of Fleck’s social epistemology, which reconciles commitment to scientific objectivity with integrated sociology, history and philosophy of science.  相似文献   

3.
One of Ludwik Fleck’s ideas about the development of scientific knowledge is that—once a system of interpretation is in place—the process that follows can be characterised as one of inertia: any new evidence comes under a strong pressure to be incorporated into the established frame. This can result in what Fleck called a harmony of illusions (Harmonie der Täuschungen) when contradictory evidence becomes almost invisible or is incorporated into the established frame only by huge efforts.The paper analyses early explanations of the tuberculin reaction as a case study of Fleck’s argument. For Robert Koch, who had presented tuberculin in 1890, the compound was supposed to be a diagnostic tool and a cure for tuberculosis. His conception of its effect was rather peculiar, but strictly in line with ideas on the pathogenesis of infectious diseases he had developed much earlier. After tuberculin was released in late 1890, whether Koch’s conception was convincing depended on the place that a given observer had in the medical world in late-nineteenth-century Germany. Inside Koch’s group, the status of the tuberculin reaction remained stable and tuberculin retained its value as a diagnostic and curative tool. On the other hand, observers from outside that thought collective, and in particular from clinical medicine, soon pointed to flaws in its conception. These critics developed a rather different picture of tuberculin as a mysterious and dangerous drug. No reconciliation followed and what we find instead in German medicine around the year 1900 is the presence of rather contradictory concepts and practices surrounding Koch’s wonder cure.  相似文献   

4.
This article traces the paradoxical impact of Weber's oeuvre on two major scholars of nationalism, Ernest Gellner and Edward Shils. Both these scholars died in 1995, leaving behind a rich corpus of writings on the nation and nationalism, much of which was inspired by Max Weber. The paradox is that although neither scholar accepted Weber's sceptical attitude to the concept of ‘nation’, they both used his other major concepts, such as ‘rationality’, ‘disenchantment’, ‘unintended consequences’, the ‘ethic of responsibility’ and ‘charisma’, in their very analyses of the nation and nationalism. And they both saw, each in his own way, the nation and nationalism as constitutive elements of modern societies. However, the paradox ceases being a paradox if one sees the integration, by Shils and Gellner, of concepts of the nation and of nationalism in the analysis of modernity, as a development of Weber's ideas.  相似文献   

5.
Many decades after the publication of Genesis and development of a scientific fact, Fleck’s collective Denkstil remains a very important notion for analyzing the history of the biological and medical sciences. Following Fleck’s perspective this paper argues that the history of the sex hormones was critically shaped by our representation of the sexes, and our perceptions of the division of reproductive labor. Emerging at the boundary between physiological laboratories and consultation room, a molecular/endocrine style of thought stabilized during the early decades of the twentieth century around the manipulation of sex hormones. This not only proved important in normalizing the sexual body, but also in defining sterility, menstrual disorders or menopause as pathological events to be treated ‘causally’.Analyzing the role played by industrial companies like the German firm Schering which produced these drugs, the paper suggests that the idea of a work style may be a convenient way to complement Fleck’s style of thought. First, the idea of work style is a reminder that science involves material action, which has strong links with industrial production. Second, it draws our attention to a deeply entrenched goal of the modern biosciences, the search for means to control the variability of the living, and standardize its uses.  相似文献   

6.
This paper focuses on the role of regulation in the shaping new scientific facts. Fleck chose to study the origins of a diagnostic test for a disease seen as a major public health problem, that is, a ‘scientific fact’ that had a direct and immediate influence outside the closed universe of fundamental scientific research. In 1935, when Fleck wrote his book, Genesis and development of a scientific fact, he believed that the tumultuous early history of the Wassermann reaction had come to an end, and that this reaction was successfully stabilized through the standardization of laboratory practices and thanks to the rise of a specific professional segment—the serologists. He could not have predicted that in the 15 years that followed the publication of his book, regulatory measures—barely metioned in his historical narrative—would play a key role in the destabilization of the original meaning of this reaction. The introduction of mass screening for syphilis—mainly via legislation that introduced obligatory premarital tests and promoted the testing of pregnant women—weakened in fine the link between Wassermann serology and infection by the etiological agent of syphilis, the bacterium Treponema pallidum. Fleck elected to study the Wassermann reaction because of its novelty, its complexity, and because it became the focus of a controversy regarding its origins. However, the Wassermann reaction was also one the first examples of a medical technology regulated by the state and incorporated into legal dispositions. It may therefore be seen as an exemplary case of the close intertwining of scientific investigations, their practical applications and regulatory practices.  相似文献   

7.
The interest of F. Macfarlane Burnet in host–parasite interactions grew through the 1920s and 1930s, culminating in his book, Biological Aspects of Infectious Disease (1940), often regarded as the founding text of disease ecology. Our knowledge of the influences on Burnet’s ecological thinking is still incomplete. Burnet later attributed much of his conceptual development to his reading of British theoretical biology, especially the work of Julian Huxley and Charles Elton, and regretted he did not study Theobald Smith’s Parasitism and Disease (1934) until after he had formulated his ideas. Scholars also have adduced Burnet’s fascination with natural history and the clinical and public health demands on his research effort, among other influences. I want to consider here additional contributions to Burnet’s ecological thinking, focusing on his intellectual milieu, placing his research in a settler society with exceptional expertise in environmental studies and pest management. In part, an ‘‘ecological turn’’ in Australian science in the 1930s, derived to a degree from British colonial scientific investments, shaped Burnet’s conceptual development. This raises the question of whether we might characterize, in postcolonial fashion, disease ecology, and other studies of parasitism, as successful settler colonial or dominion science.  相似文献   

8.
The term ‘Anthropocene’ often carries apocalyptic overtones of environmental devastation, but many nineteenth-century iterations of the ‘Age of Humans’ idea were explicitly optimistic. The current time period was framed as a ‘Psychozoic Era’ or ‘Age of Mind’ in which human beings took their predetermined place at the pinnacle of ‘creation’. Hiram Alvin Reid, an amateur scientist in the midwestern United States, took this line of thinking a step further. He drafted a geologic time chart in which the current ‘Age of Man’ was succeeded by a future ‘Age of Angels’, wherein humans will become higher beings. Reid was a Christian spiritualist who thought that evolution drove both physical and spiritual advancement, including the recent development of a ‘sixth sense’ that allowed humans to perceive ghosts and angels. Reid’s views, while idiosyncratic and coloured by his metaphysical beliefs, drew heavily on mainstream concepts in biology and geology. Prominent geologists like James Dana and Joseph Le Conte argued for an Age of Mind in terms that mixed scientific rigor with religious and progressionist ideas. The Psychozoic was also embraced by many progressive-minded individuals outside the natural sciences, paralleling widespread modern interest in the Anthropocene.  相似文献   

9.
In the hope of future treatments to prevent or slow down the disease, there is a strong movement towards an ever‐earlier detection of Alzheimer’s disease (AD). In conjunction with scientific developments, this has prompted a reconceptualization of AD, as a slowly progressive pathological process with a long asymptomatic phase. New concepts such as ‘preclinical’ and ‘prodromal’ AD have been introduced, raising a number of conceptual and ethical questions. We evaluate whether these new concepts are theoretically defensible, in light of theories of health and disease, and whether they should be understood as disease or as an at‐risk state. We introduce a pragmatic view on disease concepts and argue that an evaluation of the reconceptualization of AD should also take its aims and effects into account, and assess their ethical acceptability. The reconceptualization of AD is useful to coordinate research into preventive strategies, and may potentially benefit future patients. However, in the short term, early detection and labelling of ‘preclinical AD’ can potentially harm people. Since there is no treatment available and the predictive value is unclear, it may only create a group of ‘patients‐in‐waiting’ who may suffer from anxiety, uncertainty and stigmatization, but will never actually develop dementia. We conclude that only if the promise of preventive medication materializes, will the reconceptualization of AD turn out unequivocally to be for the better. Otherwise, the reconceptualization may do more harm than good.  相似文献   

10.
G. Bateson believed that the scientific school of the future would be ‘ecology of mind’. The first aim of this paper is to understand what he meant by ‘mind’, and the other is to understand how this concept emerged in his thought, i.e., how its meaning would become more flexible throughout his life and work. Furthermore, we will approach the epistemological implications of ecology of mind for scientific education in the West. Bateson’s concept of mind emerged when he became aware (in 1926) of his own way of thinking, i.e., of his immense abductive capacity. This led him to search for patterns of similarity and difference between organisms (like in homology). Later, he identified this thought process as being abstract and formal, relating not just facts but also ideas. Afterwards, Bateson developed criteria for us to consider a system as being mental, with special emphasis on living and cybernetic systems.  相似文献   

11.
12.
Some terms have been coined to highlight the important relation between nationalism and ethnicity. However, there has been much confusion as to the meaning of such concepts as ‘ethnonationalism’, ‘ethnic nationalism’ and ‘mini‐nationalism’. This article compares the three terms, as used respectively in the works of Walker Connor, Anthony Smith and Louis Snyder. These scholars are selected not only because of their well‐respected position in the study of nationalism but also because their works are representative of each of the three concepts. The comparison finds that since both Connor and Smith emphasized the ethnic dimension of nationalism, their ideas can be presented in one analytical framework. In fact, Connor's ‘ethnonationalism’ and Smith's ‘ethnic nationalism’ overlap with each other. However, Smith's theory of nationalism is comprehensive enough to take care of the fact that the nationalisms of many new states of today's world have no ethnic base at all, whereas Connor's analysis makes no mention of this. In this respect, Smith's model is preferred to that of Connor. Finally, Snyder's ‘mini‐nationalism’ is seen as the least useful concept, since the use of size rather than ethnicity to classify nationalisms does not increase our understanding of the concept.  相似文献   

13.
This article examines the place of racial ideas in the constitution of political science as an academic discipline in the USA. For the Gilded Age generation that built the first PhD-granting departments in political science in the country, ‘race’ was the source of sovereignty, the basis of democratic legitimacy and a tool for delineating democracy's borders. It was also an important element of that cohort's aspiration to a ‘science’ of politics, distinct from what they viewed as the ‘abstract and formal’ theorizing of the eighteenth and early nineteenth centuries. Moreover, while the brand of racialism that characterized this founding moment came to seem outmoded within a few decades, in the 1920s political scientists seeking once again to claim an empirical, scientific basis for their discipline – and for American democracy – turned to new accounts and sciences of race.  相似文献   

14.
As an alternative to approaching Islam as an object for anthropological analysis, this article develops the idea of an anthropologist participating in conversations going on within an Islamic tradition. The idea of a conversation is developed through the ethical philosophy of Emmanuel Levinas and his ideal of knowing as an ethical relation with an infinite other. Levinas opposes a sterile and oppressive relation of ‘totality’, where the knowing self encompasses the other within concepts and thought that originate in the self, with a critical and creative relation of ‘infinity’, in which the alterity of the other is maintained and invites conversation that brings the self into question. In the article, recent disciplinary discussions of how anthropology should engage with alterity, which have been framed in terms of ontology and post‐secular anthropology, are examined in the light of Levinas's ideal of knowing as ethical and critical practice.  相似文献   

15.
LAURENCE PERBAL 《Bioethics》2013,27(7):382-387
The ‘gene of’ is a teleosemantic expression that conveys a simplistic and linear relationship between a gene and a phenotype. Throughout the 20th century, geneticists studied these genes of traits. The studies were often polemical when they concerned human traits: the ‘crime gene’, ‘poverty gene’, ‘IQ gene’, ‘gay gene’ or ‘gene of alcoholism’. Quite recently, a controversy occurred in 2006 in New Zealand that started with the claim that a ‘warrior gene’ exists in the Mãori community. This claim came from a geneticist working on the MAOA gene. This article is interested in the responsibility of that researcher regarding the origin of the controversy. Several errors were made: overestimation of results, abusive use of the ‘gene of’ kind of expression, poor communication with the media and a lack of scientific culture. The issues of the debate were not taken into account sufficiently, either from the political, social, ethical or even the genetic points of view. After more than 100 years of debates around ‘genes of’ all kinds (here, the ‘warrior gene’), geneticists may not hide themselves behind the media when a controversy occurs. Responsibilities have to be assumed.  相似文献   

16.
When T.H. Huxley lectured on evolution and ethics in 1893, his critique of the amoral laws of the ‘cosmic process’ left his audience puzzled. While Huxley paid little attention to political and economic institutions, this article draws attention to the historical materialism of that era and its twentieth-century legacies. Empirically, it analyses the rise and fall of a Hungarian state farm with reference to the comparative literature on twentieth-century socialist societies. Theoretically, socialism is considered as the combination of a materialist philosophy of history with an axial ethical impulse. In the aftermath of the collapse of the Eurasian socialist order in the 1990s, we can see why Huxley was right to deplore the ‘fanatical individualism’ of his age. His humanism resembles that of the early Karl Marx and he stands closer to Émile Durkheim than to contemporary currents in the anthropology of ethics.  相似文献   

17.
Present-day thought on the notion of species is troubled by a mistaken understanding of the nature of the issue: while the species problem is commonly understood as concerning the epistemology and ontology of one single scientific concept, I argue that in fact there are multiple distinct concepts at stake. An approach to the species problem is presented that interprets the term 'species' as the placeholder for four distinct scientific concepts, each having its own role in biological theory, and an explanation is given of the concepts involved. To illustrate how these concepts are commonly conflated, two widely accepted ideas on species are criticized: species individualism and species pluralism. I argue that by failing to distinguish between the four concepts and their particular roles in contemporary biological theory, these ideas stand in the way of a final resolution of the species problem.  相似文献   

18.
This article advances a framework aimed at capturing the political life of ethical intensity by putting autonomist theory in resonance with ethnographic material pertaining to quietist Muslim milieus in post-Soviet Russia. The emancipatory and prefigurative potential of collective projects of self-legislation – in this case, ‘halal living’ – are explored through the notions of ethical form of life and Rule/Law. It will be argued that autonomist theory (a) is helpful in conceptualizing the friction between ethical projects (however quietist) and dominant moral/political orders; (b) has the potential to broaden anthropological conversations on virtue beyond existing fault lines (notably between what I call ‘traditionist’ and ‘liberal’ theoretical families) as well as conceptual silos (‘religion', ‘secularity’); and (c) can help us envision a radical, politically engaged anthropology of ethics.  相似文献   

19.
This paper focuses on the structural development of institution-based interest in genetics in Anglo-North American medicine after 1930 concomitantly with an analysis of the changes through which ideas about heredity and the hereditary transmission of diseases in families have passed. It maintains that the unfolding relationship between medicine and genetics can best be understood against the background of the shift in emphasis in conceptualisations of recurring patterns of disease in families from ‘biological relatedness’ to ‘related to chromosomes and genes’. The paper begins with brief considerations of the historical confluences of, first, heredity and medicine and, second, genetics and medicine which, in a third section, leads to a discussion about a uniquely ‘genetics-based approach’ to medicine in the second half of the twentieth century.  相似文献   

20.
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