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Profile: Struan Jacobs (Deakin University)
  1. Struan Jacobs & Ian Tregenza (2013). Rationalism and Tradition: The Popper–Oakeshott Conversation. European Journal of Political Theory 13 (1):1474885112471274.
    In 1948 Karl Popper sent a copy of his paper, ‘Utopia and Violence’, to Michael Oakeshott. Popper had recently read Oakeshott’s essay ‘Rationalism in Politics’, appreciating its relevance to views he had expressed in The Open Society. Oakeshott wrote to Popper at some length, explaining his thoughts about reason, tradition and kindred matters, to which Popper responded. This paper reproduces these letters and discusses them with reference to pertinent writings of Popper and Oakeshott. While showing there was much common ground (...)
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  2. Struan Jacobs (2012). Abilita artigianale, conoscenza tacita e altri elementi della praica: la prospettiva di Michael Polanyi. Discipline Filosofiche 14 (1):101-118.
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  3. Struan Jacobs (2012). Stephan Turner's Essay “Making the Tacit Explicit” Recently Appeared Online in Journal of the Theory of Social Behavior (DOI: 10.1111/J. 1468-5914.2012. 00500. X) and Will Soon Be Available in the Print Version of the Journal. [REVIEW] Journal of Philosophical Research 37:313-335.
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  4. Struan Jacobs (2012). Tradition as a Topic of Philosophic Interest in Britain in the 1940s. Journal of Philosophical Research 37:313-335.
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  5. Struan Jacobs (2012). Tradition in a Free Society: The Fideism of Michael Polanyi and the Rationalism of Karl Popper. Tradition and Discovery 36 (2):8-25.
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  6. Struan Jacobs & Phil Mullins (2012). Michael Polanyi and Karl Popper: The Fraying of a Long-Standing Acquaintance. Tradition and Discovery 38 (2):61-93.
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  7. Struan Jacobs & Phil Mullins (2011). Relations Between Karl Popper and Michael Polanyi. Studies in History and Philosophy of Science Part A 42 (3):426-435.
  8. Struan Jacobs (2010). J. B. Conant's Other Assistant: Science as Depicted by Leonard K. Nash, Including Reference to Thomas Kuhn. Perspectives on Science 18 (3):328-351.
    Born in 1918 in New York, awarded a doctorate in analytical chemistry (1944), Leonard K. Nash enjoyed a distinguished career at Harvard, holding a chair of chemistry from 1959 to 1986. Conducting research in thermodynamics and statistical mechanics, Nash authored successful textbooks, some of which remain in print (e.g. Elements of Chemical Thermodynamics, and Elements of Statistical Thermodynamics).This essay describes the theory of science that Nash developed in a book he published in 1963, The Nature of the Natural Sciences. The (...)
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  9. Struan Jacobs (2009). Tradition in a Free Society. Tradition and Discovery 36 (2):8-25.
    Michael Polanyi and Karl Popper offer contrasting accounts of social tradition. Popper is steeped in the heritage of the Enlightenment, while Polanyi interweaves religious and diverse secular strands of thought. Explaining the liberal tradition, Polanyi features tacit knowledge of rules, standards, applications and interpretations being transmitted by “craftsmen” to “apprentices.” Each generation adopts the liberal tradition on “faith,” commits to creatively developing its art of knowledge-in-practice, and is drawn to the spiritual reality of ideal ends. Of particular interest to Popper (...)
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  10. Struan Jacobs (2009). Thomas Kuhn's Memory. Intellectual History Review 19 (1):83-101.
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  11. Lorraine Code, Struan Jacobs, Deepanwita Dasgupta, Charles R. Twardy & Rafaela Hillerbrand (2008). Book Reviews. [REVIEW] International Studies in the Philosophy of Science 22 (1):97 – 114.
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  12. Struan Jacobs (2008). Book Review: Rhetoric and Incommensurability, Randy Allen Harris (Ed.). [REVIEW] International Studies in the Philosophy of Science 22 (1):100-103.
     
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  13. Struan Jacobs & Phil Mullins (2008). Faith, Tradition, and Dynamic Order: Michael Polanyi's Liberal Thought From 1941 to 1951. History of European Ideas 34 (1):120-131.
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  14. Struan Jacobs (2007). Edward Shils' Theory of Tradition. Philosophy of the Social Sciences 37 (2):139-162.
    Edward Shils presented his book Tradition (1981) as the first extensive study of the subject. This article casts light on Shils' multifaceted understanding of tradition, comprising pragmatic, Burkean, veridical, and evolutionist perspectives. His typology of traditions is noted, and his view of institutional bearers of tradition described. In assessing Shils' theory, however, we find that it overreaches, collapsing differences that exist between traditions, transmissions, and the traditional. Key Words: tradition • transmission • rationalization • antitradition • science.
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  15. Struan Jacobs (2006). Michael Polanyi and Thomas Kuhn. Tradition and Discovery 33 (2):25-36.
    The article argues that Polanyi was a likely source of influence on the theory of science that Kuhn developed in his The Structure of Scientific Revolutions (1962). The striking similarity between Kuhn’s idea ofincommuensurability and Polanyi’s rendering of scientific controversy in Personal Knowledge is featured here, and is used to expose a tension between Polanyi's notions of scientific controversy and unfolding truth.
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  16. Struan Jacobs (2006). The Life of a Renaissance Man: Michael Polanyi. Sophia 45 (1):117-120.
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  17. Struan Jacobs (2005). Brains/Practices/Relativism: Social Theory After Cognitive Science/Stephen Turner. Tradition and Discovery: The Polanyi Society Periodical 31 (2):49-50.
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  18. Phil Mullins & Struan Jacobs (2005). Michael Polanyi and Karl Mannheim. Tradition and Discovery 32 (1):20-43.
    This essay reviews historical records that set forth the discussions and interaction of Michael Polanyi and Karl Mannheim/rom 1944 until Mannheim’s death early in 1947. The letters describe Polanyi’s effort to assemble a book to be published in a series edited by Manneheim. Theyalso reveal the different perspectives these thinkers took about freedom and the historical context of ideas. Records of J.H. Oldham’s discussion group “the Moot” suggest that these and other differences in philosophy were debated in meetings of “the (...)
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  19. Struan Jacobs (2004). Brains/Practices/Relativism. Tradition and Discovery 31 (2):49-50.
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  20. Susan Tridgell, Reg Naulty, Robert Larmer, Jennifer Welchman, Struan Jacobs, Christopher Lundgren, Adrian Walsh, John Makeham & Muhammad Kamal (2004). Book Reviews. [REVIEW] Sophia 43 (2):129-147.
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  21. Struan Jacobs (2003). Two Sources of Michael Polanyi's Prototypal Notion of Incommensurability: Evans-Pritchard on Azande Witchcraft and St Augustine on Conversion. History of the Human Sciences 16 (2):57-76.
    Michael Polanyi argues in Personal Knowledge (1958) that conceptual frameworks involved in major scientific controversies are separated by a `logical gap'. Such frameworks, according to Polanyi (1958: 151), are logically disconnected: their protagonists think differently, use different languages and occupy different worlds. Relinquishing one framework and adopting another, Polanyi's scientist undergoes a `conversion' to a new `faith'. Polanyi, in other words, presaged Kuhn and Feyerabend's concept of incommensurability. To what influences was Polanyi subject as he developed his concept of the (...)
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  22. Struan Jacobs (2001). Limits to Problem Solving in Science. International Studies in the Philosophy of Science 15 (3):231 – 242.
    Popper, Polanyi and Duncker represent the widely held position that theoretical and experimental scientific research are motivated by problems to which discoveries are solutions. According to the argument here, their views are unsupported and - in light of counter-instances, anomalous chance discoveries, and the force of curiosity - over-generalized.
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  23. Struan Jacobs (2001). Michael Polanyi, Tacit Cognitive Relativist. Heythrop Journal 42 (4):463–479.
  24. Struan Jacobs (2001). The Genesis of 'Scientific Community'. Social Epistemology 16 (2):157 – 168.
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  25. Struan Jacobs (2000). Michael Polanyi on the Education and Knowledge of Scientists. Science and Education 9 (3):309-320.
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  26. Struan Jacobs (2000). Spontaneous Order: Michael Polanyi and Friedrich Hayek. Critical Review of International Social and Political Philosophy 3 (4):49-67.
    This paper compares Hayek and Polanyi on spontaneous social order. Although Hayek is widely believed to have first both coined the name and explicated the idea of ?spontaneous order?, it is in fact Michael Polanyi who did so. Numerous differences emerge between the two thinkers. The characterisation of spontaneous order in Hayek, for example, involves different types of freedom to those advanced by Polanyi. Whereas Hayek (usually) portrays spontaneous order as a single entity, which is equivalent to free society as (...)
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  27. Struan Jacobs (1999). Classical and Conservative Liberalism. Tradition and Discovery 26 (1):5-15.
    An extended discussion of Richard Allen’s Beyond Liberalism: The Political Thought of F. A. Hayek & Michael Polanyi in which the book’s prominent themes and arguments are described, and certain inaccuracies and shortcomings noted.
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  28. Struan Jacobs (1999). Thoughts on Political Sources of Karl Popper's Philosophy of Science. Journal of Philosophical Research 24:445-457.
    How did Karl Popper arrive at his theory of science? Popper believed that Einstein’s general theory of relativity and his attitudes of modesty and self-criticism were all important.This paper challenges details in Popper’s account and suggests an alternative interpretation of the formation of his theory. It is held that his disillusionment with Marxism predated and conditioned his understanding of Einstein, and that the liberalism of J. S. Mill may have exercised an influence . Political ideas and practice paved the way (...)
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  29. Struan Jacobs (1997). Michael Polanyi and Spontaneous Order, 1941-1951. Tradition and Discovery 24 (2):14-28.
    Polanyi’s theory of spontaneous order is set in historical context, analyzed, and compared to Friedrich Hayek’s version.
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  30. Struan Jacobs & Allan McNeish (1997). Locke, McCann, and Voluntarism. Pacific Philosophical Quarterly 78 (4):349–362.
    Locke scholars continue to disagree over how he analyzed natural laws, real essence-power relations in physical substances. Some say he regarded them as emanations, necessitated by the corpuscular structure of real essences; for others his laws are adventitious, imposed on substances by God and contingent on divine alterable will. The second view has been increasingly favored in recent years, assisted no doubt by Edwin McCann's potent case for it in "Lockean Mechanism" (1985). The present article, whose authors are sympathetic to (...)
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  31. Struan Jacobs & Brian Mooney (1997). Sociology as a Source of Anomaly in Thomas Kuhn's System of Science. Philosophy of the Social Sciences 27 (4):466-485.
    It is a testimony to the enduring importance of Thomas Kuhn's The Structure of Scientific Revolutions that, 30 years on, its doctrines of normal science and paradigm, incommensurability and revolution continue to challenge metascien tists and stimulate vigorous debate. Critique has mainly come from philosophers and historians; by and large, interested sociologists have embraced Kuhn. Un justifiably so, this article argues, bringing to light a serious difficulty or "anom aly" in his account of the social side of science. Contrary to (...)
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  32. Struan Jacobs (1994). Laws of Nature, Corpuscules, and Concourse. Journal of Philosophical Research 19:373-393.
    It has been said that Robert Boyle gave in the century of The Scientific Revolution the “fullest expression” of the view that laws of nature are continually impressed by God (“occasionalism”). So regarded, the universe is anything but an autonomous machine, its ordered operation depending on God’s continuous imposition of lawful, patterned relations between phenomena and his continuous provision of motion for them to actually enter relations. The present paper contests this treatment of Boyle. Evidence is elicited to show that, (...)
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  33. Struan Jacobs (1991). John Stuart Mill on Induction and Hypotheses. Journal of the History of Philosophy 29 (1):69-83.
    A study of the development of Mill's thought through successive editions of _A System of Logic. His view of the genesis of most scientific laws, it is argued, progressively shifted from inductivism to hypothetico-deductivism. Mill's analysis of hypotheses and of methods for their assessment is considered in detail. New light is shed on relations between Mill's metascience and that of William Whewell.
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  34. Struan Jacobs (1990). Bentham, Science and the Construction of Jurisprudence. History of European Ideas 12 (5):583-594.
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  35. Struan Jacobs (1990). Post‐Liberalism Vs. Temperate Liberalism. Critical Review 4 (3):365-375.
    John Gray's recent critique of liberalism, and his case for an apparently relativistic ?post?Pyrrhonian?; political philosophy, are shown to be wanting. Weaknesses in Gray's critique are identified and discussed: the characterization of liberalism as universally prescriptive, confusion about whether liberalism is a genuine tradition, and misunderstanding of the relation between conduct and the value of freedom. A formulation of liberalism that is not universalist ("temperate?; liberalism) is offered, and it is shown that one of liberalism's vital concerns?controlling political power in (...)
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  36. Struan Jacobs (1986). From Logic to Liberty: Theories of Knowledge in Two Works of John Stuart Mill. Canadian Journal of Philosophy 16 (4):751 - 767.
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  37. Struan Jacobs (1983). Tilley and Popper's Alleged Historicism. Philosophy of the Social Sciences 13 (2):203-205.