Multiplicity, criticism and knowing what to do next: Way-finding in a transmodern world. Response to Meera Nanda's prophets facing backwards
Social Epistemology 19 (1):19 – 32 (2005)
| Abstract | The paper addresses the question of whether, as Nanda claims, treating all knowledge traditions including science as local, denies the possibility of criticism. It accepts the necessity for criticism but denies that science can be the sole arbiter of truth and argues that we have to live with holding differing knowledges in tension with one another. | |||||||||
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Meera Nanda (2010). Scientific Temper: Arguments for an Indian Enlightenment. In Aakash Singh & Silika Mohapatra (eds.), Indian Political Thought: A Reader. Routledge.
Vinay Lal (2005). The Tragi-Comedy of the New Indian Enlightenment: An Essay on the Jingoism of Science and the Pathology of Rationality. Social Epistemology 19 (1):77 – 91.
Meera Nanda (2001). A 'Broken People' Defend Science: Reconstructing the Deweyan Buddha of India's Dalits. Social Epistemology 15 (4):335 – 365.
Helen Verran (2005). On Seeing the Generative Possibilities of Dalit Neo-Buddhist Thought. Social Epistemology 19 (1):33 – 48.
Sandra Harding (2005). "Science and Democracy:" Replayed or Redesigned? Social Epistemology 19 (1):5 – 18.
Zaheer Baber (2005). Underdog Epistemologies and the Muscular, Masculine of Science Hindutva. Social Epistemology 19 (1):93 – 98.
James Maffie (2005). The Consequences of Ideas. Social Epistemology 19 (1):63 – 76.
T. Jayaraman (2005). Prophets Facing Backwards: An Appreciation. Social Epistemology 19 (1):99 – 110.
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