Dans cet article, on suggère qu’un rôle central peut être assigné à la philosophie de la chimie dans la philosophie des sciences post-kuhnienne en général, et dans l’analyse du débat opposant le réalisme scientifique à l’anti-réalisme dans la philosophie des sciences standard. La philosophie des sciences construit la science comme une pratique plus que comme un réseau d’assertions. On soutient que le réalisme pratique permet d’éviter les défauts à la fois du réalisme scientifique standard et de l’anti-réalisme. On analyse un (...) livre important publié récemment, B. Bensaude-Vincent’s & J. Simon’s Chemistry — The Impure Science [Bensaude-Vincent & Simon 2008], et on interprète la position des auteurs comme une sorte de réalisme pratique. (shrink)

In recent years a general consensus has been developing in the philosophy of science to the effect that strong social constructivist accounts are unable to adequately account for scientific practice. Recently, however, a number of commentators have formulated an attenuated version of constructivism that purports to avoid the difficulties that plague the stronger claims of its predecessors. Interestingly this attenuated form of constructivism finds philosophical support from a relatively recent turn in the literature concerning scientific realism. Arthur Fine and a (...) number of other commentators have argued that the realism debate ought to be abandoned. The rationale for this argument is that the debate is sterile for it has, it is claimed, no consequence for actual scientific practice, and therefore does not advance our understanding of science or its practice. Recent “softer” accounts of social constructivism also hold a similar agnostic stance to the realism question. I provide a survey of these various agnostic stances and show how they form a general position that I shall refer to as “the anti-philosophical stance”. I then demonstrate that the anti-philosophical stance fails by identifying difficulties that attend its proposal to ban philosophical interpretation. I also provide examples of instances where philosophical stances to the realism question affect scientific practice. (shrink)

Joseph Rouse has drawn from Heidegger’s early philosophy to develop what he calls a “practical hermeneutics of science.” With this, he has not only become an important player in the recent trend towards practice-based conceptualisations of science, he has also emerged as the predominant expositor of Heidegger’s philosophy of science. Yet, there are serious shortcomings in both Rouse’s theory of science and his interpretation of Heidegger. In the first instance, Rouse’s practical hermeneutics appears confused on the topic of realism. In (...) the second instance, Rouse suppresses Heidegger’s distinction between existence and essence, and hence fails to grasp the latter’s corollary distinction between scientic research and everyday practice. I argue that, by accepting a correction in his interpretation of Heidegger, Rouse would find the means to resolve the debilitating tensions in his stance towards realism. (shrink)

It has become apparent that the debate between scientific realists and constructive empiricists has come to a stalemate. Neither view can reasonably claim to be the most rational philosophy of science, exclusively capable of making sense of all scientific activities. On one prominent analysis of the situation, whether we accept a realist or an anti-realist account of science actually seems to depend on which values we antecedently accept, rather than our commitment to “rationality” per se. Accordingly, several philosophers have attempted (...) to argue in favour of scientific realism or constructive empiricism by showing that one set of values is exclusively best, for anyone and everyone, and that the downstream choice of the philosophy of science which best serves those values is therefore best, for anyone and everyone. These efforts, however, seem to have failed. In response, I suggest that philosophers of science should suspend the effort to determine which philosophy of science is best for everyone, and instead begin investigating which philosophy of science is best for specific people, with specific values, in specific contexts. I illustrate how this might be done by briefly sketching a single case study from the history of science, which seems to show that different philosophies of science are better at motivating different forms of scientific practice. (shrink)

The debate between realism and antirealism has been central in the general philosophy of science of the last decades. But ever since the heydays of the debate in the 1980s, there have been authors who have tried to argue for the overcoming or dissolution of the debate itself, by proposing a position that is neither realist nor antirealist. Prominent among these is Joseph Rouse (Rouse 1987). Yet, Jeff Kochan has recently argued that Rouse, despite his efforts to transcend the realism/antirealism (...) debate through his universal practical hermeneutics, ends up an implicit realist (Kochan 2011). Kochan furthermore uses this as an occasion to rectify what he sees as Rouse’s influential but misleading interpretation of .. (shrink)

Karen Barad develops a view she calls ‘posthumanism,’ or ‘agential realism,’ where the human is reconfigured away from the central place of explanation, interpretation, intelligibility, and objectivity to make room for the epistemic importance of other material agents. Barad is not alone in this kind of endeavor, but her posthumanism offers a unique epistemological position. Her aim is to take a performative rather than a representationalist approach to analyzing ‘socialnatural’ practices and challenge methodological assumptions that may go unnoticed in some (...) disciplinary fields. Yet for all the good of the challenge, Barad must support it with sound epistemological theorizing, theorizing that would apply to any methodology, whether that be sociological, historical, anthropological, or philosophical. Thus, where one might critique Barad on her assessments of sociological, historical, or anthropological incorporations of humans and the nonhuman, I critique Barad’s epistemology on its sense of objectivity and dismissal of the centrality of the human. I argue that Barad’s epistemology must retain a particular form of humanism, a humanism that stakes human subjectivity as the locus of rationality and objectivity, without which it creates intractable problems. To recuperate Barad’s challenge to contest assumptive distinctions while avoiding her epistemological problems, I offer some parting reflections. (shrink)

This article considers some political potentialities of the post-constructivist proposal for substituting truth with traceability. Traceability is a measure of truthfulness in which the rationality of a truth-claim is found in accounting for the work done to maintain links back to an internal referent through a chain of mediations. The substitution of traceability for truth is seen as necessary to move the entire political domain towards a greater responsiveness to the events of the natural-social world. In particular, it seeks to (...) disarm the strategy of ... (shrink)

This paper examines the ways in which social scientific discourse and classification interact with the objects of social scientific investigation. I examine this interaction in the context of the traditional philosophical project of demarcating the social sciences from the natural sciences. I begin by reviewing Ian Hacking’s work on interactive classification and argue that there are additional forms of interaction that must be treated.

This paper presents a challenge to the coherence of social constructivism about science. It introduces an objection according to which social constructivism appeals to the authority of science regarding the nature of reality and so cannot coherently deny that authority. The challenge is how to avoid this incoherence.