David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Science and Engineering Ethics 17 (2):321-334 (2011)
In a recent journal article, as well as in a recent book chapter, in which she critiques my position on ‘indigenous knowledge’, Lesley Green of the Department of Social Anthropology at the University of Cape Town argues that ‘diverse epistemologies ought to be evaluated not on their capacity to express a strict realism but on their ability to advance understanding’. In order to examine the implications of Green’s arguments, and of Nelson Goodman and Catherine Elgin’s work in this regard, I apply them to a well-known controversy between Native American (or First Nations) creationism and archaeology. I argue that issues in social justice should be distinguished from issues in epistemology. Moreover, in tightening in this paper the link between knowledge and truth, I attempt to defend science as a ‘privileged way of seeing the world’. The analysis of truth, and of related concepts like reality and ‘the way the world is’, will assume a central role here. I contend that, ultimately, the only coherent and consistent position is a realist view of the pertinent issues and ideas
|Keywords||Diversity Epistemologies Knowledge Realism Science Truth|
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References found in this work BETA
Nelson Goodman (1978). Ways of Worldmaking. Harvester Press.
Alvin Goldman (1992). Liaisons: Philosophy Meets the Cognitive and Social Sciences. Cambridge, Mass.: MIT Press.
Antony Flew (ed.) (1999/1984). A Dictionary of Philosophy. Gramercy Books.
Vine Deloria (1995). Red Earth, White Lies Native Americans and the Myth of Scientific Fact. Monograph Collection (Matt - Pseudo).
Richard Pring (2004). Philosophy of Education Aims, Theory, Common Sense and Research. Monograph Collection (Matt - Pseudo).
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