This book examines Fuller’s pioneering vision of social epistemology. It focuses specifically on his work post-2000, which is founded in the changing conception of humanity and project into a ‘post-‘ or ‘trans-‘ human future. Chapters treat especially Fuller’s provocative response to the changing boundary conditions of the knower due to anticipated changes in humanity coming from the nanosciences, neuroscience, synthetic biology and computer technology and end on an interview with Fuller himself. While Fuller’s turn in this direction has invited at (...) least as much criticism as his earlier work, to him the result is an extended sense of the knower, or ‘humanity 2.0’, which Fuller himself identifies with transhumanism. The authors assess Fuller’s work on the following issues: Science and Technology Studies (STS), the university and intellectual life, neo-liberal political economy, intelligent design, Cosmism, Gnosticism, agent-oriented epistemology, proactionary vs precautionary principles and Welfare State 2.0. (shrink)

Francis Remedios provides important criticisms of Fuller's position and Fuller's responses to philosophical debates, as well as reconstructions of Fuller's arguments. The result is a carefully argued, in-depth analysis of the work of a very important philosopher of science."--Jacket.

Fullerand Rouse are both political social epistemologists concerned with the cognitive authority of science, though both disagree on what role it should play in science. Fullerar gues that political factors such as knowledge policy and a constitution play a primary role in the global legitimation of scientific knowledge, while Rouse holds that politics play a role on the local (practices) level but not on the global (metascientific) level of legitimation. While Fullerpr ovides a political response to the legitimation project, Rouse (...) rejects the legitimation project because he holds that it involves the need forglobal legitimation of the place of scientific knowledge in our culture. Key Words: legitimation project • social epistemology • epistemic sovereignty • metascience • scientific knowledge. (shrink)

Comparison of Steve Fuller's and Alvin Goldman's social epistemologies.

Neoliberalism advocates for the construction of free markets, which are to be used for solutions to economic and social problems rather than state solutions to those problems. Though Neoliberal reforms in Japan have affected its science and technology, STS literature has not focused on responses to neoliberalism through the lens of a country. Japan has a discrete STS history and Japan makes a good case study to the influence of neoliberalism on STS. In August 2010, at Tokyo’s Social Studies of (...) Science (4S) meetings, there were several sessions on neoliberalism and STS. At these sessions, Kunio Goto, Yasumoto Fujita, Hidetoshi Kihara, Hideto Nakajima, Steve Fuller, David Hess, Francis Remedios presented different responses to neoliberalism and STS. This special issue explores two themes. The first theme is Goto's and Fujita's call for a revitalization of Marxist STS as an alternative to the influence of neoliberalism on STS in Japan. The second theme is Kihara's and Nakajima's call for a revitalization of a critical function of STS in Japan. Hess examines STS as a field and its response to neoliberalism in Europe and Anglophone countries. (shrink)

Remedios’s and Dusek’s response to Lynch’s review is that Lynch misreads Fuller on knowledge and misdirects his criticism of Fuller’s turn to agency.

Review of Fuller’s New Sociological Imagination.

An analysis of Steve Fuller’s social epistemology and epistemic agency.

A special edition of the journal Social Epistemology on Fuller’s Thomas Kuhn.

Critics and author, Alvin Goldman’s response to Knowledge in the Social World.

This is a review symposium on Fuller”s Knowledge: A Philosophical Quest in History.

Richard Wollheim published helpful works on Bradley and Freud some years ago when both thinkers were unpopular in his analytical ranks. Throughout The Thread of Life, Wollheim provokes his readers with an unusually worded question: “What is it to lead the life of a person?”. In his opening chapter he rejects psychological and corporeal theories of personal identity, since he holds that they fail to answer this question. The terms “the person’s leading his life,” “the process,” “the way in which (...) lives are led” strike Wollheim as more promising than some current philosophical phrases. He seeks enlightenment from such varied writers as Kierkegaard, Freud, and Dostoyevsky; Ovid, Proust, and Sartre. (shrink)

“Lo terrorífico del animal de ojos duros es que ve todo el tiempo”. No extraña que la pregunta por el fin de la intimidad se active en una época de conexión permanente, ojos-pantalla y sobreexposición generalizada. Si las subjetividades modernas se construyeron mirando a un lugar interior, hoy se deriva hacia la “exteriorización del yo”. Como efecto, las personalidades tienden a mercantilizarse y lo privado no se representa, se expone. En la cultura-red los clásicos ámbitos de relación se diluyen en (...) una esfera público-privada hipervisible, reduciendo a su menor expresión los tiempos de intimidad y como ciudadanos. Sin embargo, entre las amenazas para el sujeto humanista la alianza feminista se ve reforzada por este escenario donde lo personal político puede ser público y compartido. Las lecturas críticas señalan una discontinuidad histórica y cultural en el control sobre la visibilización del ámbito más personal y privado que oscila entre la voluntad propia de publicar lo íntimo y la presión del tecnoliberalismo por gestionarla, por dominar el párpado. (shrink)

[Omslag] Was is Sprache? Vom Wort als Laut und Gedanke bis zur Verwirklichung der Sprache als bedeutungsgeladenes Schweigen. Das Thema der Sprache kann und wird von verschiedenen Blickwinkeln behandelt: Sprache als Grammatik, als Baustein der Gedanken, als Kommunikationsmittel, als Kunst, als Ausdruck einer Kultur, einer Weltansicht... Aber was ist Sprache in ihrem wahren Sein? Ist Sprache wirklich bloß Wort? Oder ist Sprache doch ein komplexes, dynamisches Phänomen, welches sich auf mehreren Ebenen ereignet: Ebenen, die sich gegenseitig bedingen, voraussetzen und wesenhaft (...) erst definieren? Liegt die wesenhafte Verwirklichung der Sprache vielleicht in einem scheinbaren Paradox: in einem bedeutungsgeladenen Schweigen? Der vorliegende Versuch einer Sprachontologie befasst sich mit diesen Fragen und untersucht Augustinus, Martin Heidegger und Hans-Georg Gadamer auf ihr Verständnis des Seins der Sprache. (shrink)

En philosophie comme en d'autres domaines, la puissance de l'Absolu semble bien à présent nous être refusée. Sa relève s'est vue opposer non seulement la violence de la révolte, mais la pluralité invincible des perspectives finies et la reconnaissance raisonnable de l'irréductible multiplicité du patrimoine spirituel de l'humanité. Tout se passe comme si nous avions pris conscience que l'intrigue première n'était pas celle de la pensée et de ses catégories essentielles, mais celle de la liberté et de ses attitudes existentielles. (...) Les questions ultimes ne disparaissent pas pour autant, mais elles échappent désormais aux prétentions magistrales d'une théorie unique. C'est seulement du dialogue, toujours à reprendre, des libertés en quête de raison que peut renaître, sans trop d'illusions, la visée d'un sens de l'existence qui ne peut que se diffracter en perspectives multiples. C'est dans cet esprit que Francis Guibal met en vis-à-vis Cornelius Castoriadis et André Stanguennec sur " histoire et libertés " ; Henri Bergson et Franz Rosenzweig sur " expérience et transcendance " ; Jacques Derrida et Jean-Luc Nancy sur " déconstruction et création " ; René Girard, Paul Ricoeur et Catherine Chalier sur " Le religieux en héritage(s) ". (shrink)

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El artículo de Sebastián Salgado trata de explicar las relaciones que la filosofía de Sartre comnparte con Spinoza. De esta manera, este artí culo quiere mostrar el significado del "deseo" como imposibilidad onto lógica del sujeto, es decir, como necesidad existencial de la libertad. En resumen, este articulo expone que la filosofía de Sartre ha conseguido resolver el problema de la fenomenología a través de la ética y la políti ca de Spinoza.

El siguiente trabajo estudia las emociones trágicas en Schopenhauer y se ocupa especialmente de la compasión, reivindicando el valor positivo de esta última. En primer lugar, se refiere a la teoría de la tragedia de Aristóteles con el fin de clarificar la posición de Schopenhauer. En segundo lugar, intenta mostrar que la compasión posee en este autor una triple vertiente o función: estética, ética y ontológica. Finalmente, se examina una serie de cuestiones que dan idea de la novedad y originalidad (...) de la reflexión filosófica de Schopenhauer con especial mención de la función educativa del arte. (shrink)

La migración internacional es parte de la globalización, todos los países desarrollados han recibido un gran número de inmigrantes. España también ha recibido a alta cantidad de nómadas. La población española era emigrante y ahora ella tiene que hacer frente a este nuevo fenómeno, las sociedades desarrolladas van a tener que adaptarse a las grandes afluencias de extranjeros. La migración ha sido a menudo una fuente de tensiones entre culturas e incluso entre movimientos racistas y xenófobos. Un problema político fundamental (...) en España es la situación que hay en la frontera del sur, por donde mucha gente intenta entrar en la UE desde África, arriesgando su vida y perdiéndola a menudo.International migration is part of globalization, all developed countries have received significant numbers of migrants. Spain have also received a high amount of migrants. Spanish people were traditionally emigrants and now they have to face this new phenomena, developed societies are going to have to face larger inflows of migrants. Migration has often been a source of tensions among cultures and even racist and xenophobic movements. A prominent political problem in Spain is the situation on the Southern border, where many people try to enter the EU from Africa, risking their life and often losing. (shrink)

Rooted in the field of cathedral studies, this paper draws into dialogue three bodies of knowledge: Edward Bailey’s notion of implicit religion that, among other things, highlights the continuing traction of the Christian tradition and Christian practice within secular societies; David Walker’s notion of the multiple ways through which in secular societies people may relate to the Christian tradition as embodied within the Anglican Church and John Fisher’s notion of spiritual wellbeing as conceptualised in relational terms. Against this conceptual background, (...) this paper draws on data provided by 1234 participants attending one of the Christmas Eve carol services in Liverpool Cathedral to explore the perceived impact of attendance on the spiritual health of people who do not believe in God and yet feel that Liverpool Cathedral is their cathedral, and it is this sense of belonging that brings them back at Christmas time.Contribution: Situated within the science of cathedral studies, this paper links in an original way three fields of discourse: Edward Bailey’s notion of implicit religion, David Walker’s notion of the four ways of belonging to God facilitated by the Anglican Church and John Fisher’s conceptualisation and operationalisation of the notion of spiritual wellbeing. The hypothesis developed from this original integration of theoretical perspectives is then tested empirically on data provided by 404 participants at carol services who do not believe in God. (shrink)