I present an account of classical genetics to challenge theory-biased approaches in the philosophy of science. Philosophers typically assume that scientific knowledge is ultimately structured by explanatory reasoning and that research programs in well-established sciences are organized around efforts to fill out a central theory and extend its explanatory range. In the case of classical genetics, philosophers assume that the knowledge was structured by T. H. Morgan’s theory of transmission and that research throughout the later 1920s, 30s, and 40s was (...) organized around efforts to further validate, develop, and extend this theory. I show that classical genetics was structured by an integration of explanatory reasoning and investigative strategies . The investigative strategies, which have been overlooked in historical and philosophical accounts, were as important as the so-called laws of Mendelian genetics. By the later 1920s, geneticists of the Morgan school were no longer organizing research around the goal of explaining inheritance patterns; rather, they were using genetics to investigate a range of biological phenomena that extended well beyond the explanatory domain of transmission theories. Theory-biased approaches in history and philosophy of science fail to reveal the overall structure of scientific knowledge and obscure the way it functions.Author Keywords: Investigation; Genetic approach; Structure of knowledge; Classical genetics. (shrink)

What should philosophers of science accomplish when they analyze scientific concepts and interpret scientific knowledge? What is concept analysis if it is not a description of the way scientists actually think? I investigate these questions by using Hans Reichenbach's account of the descriptive, critical, and advisory tasks of philosophy of science to examine Karola Stotz and Paul Griffiths' idea that poll-based methodologies can test philosophical analyses of scientific concepts. Using Reichenbach's account as a point of departure, I argue that philosophy (...) of science should identify and clarify epistemic virtues and describe scientific knowledge in relation to these virtues. The role of concept analysis is to articulate scientific concepts in ways that help reveal epistemic virtues and limitations of particular sciences. This means an analysis of the gene concept should help clarify the explanatory power and limitations of gene-based explanations, and should help account for the investigative utility and biases of gene-centered sciences. I argue that a philosophical analysis of gene concept that helps achieve these critical aims should not be rejected on the basis of poll-based studies even if such studies could show that professional biologists don't actually use gene terminology in precise ways corresponding to the philosophical analysis. (shrink)

Darwinians are realists about the force of selection, but there has been surprisingly little discussion about what form this realism should take. Arguments about the units of selection in general and genic selectionism in particular reveal two realist assumptions: (1) for any selection process, there is a uniquely correct identification of the operative selective forces and the level at which each impinges; and (2) selective forces must satisfy the Pareto-style requirement of probabilistic causation. I argue that both assumptions are false; (...) we must temper realism about the force of selection and revise the way we think about probabilistic causation. (shrink)

The lack of concrete guidance provided by managerial moral standards and the ambiguity of the expectations they create are discussed in terms of the moral stress experienced by many managers. It is argued that requisite clarity and feelings of obligation with respect to moral standards derive ultimately from public discussion of moral issues within organizations and from shared public agreement about appropriate behavior. Suggestions are made about ways in which the moral dimension of an organization's culture can be more effectively (...) managed. This is the third in a research series of three papers. (shrink)

This paper investigates what molecular biology has done for our understanding of the gene. I base a new account of the gene concept of classical genetics on the classical dogma that gene differences cause phenotypic differences. Although contemporary biologists often think of genes in terms of this concept, molecular biology provides a second way to understand genes. I clarify this second way by articulating a molecular gene concept. This concept unifies our understanding of the molecular basis of a wide variety (...) of phenomena, including the phenomena that classical genetics explains in terms of gene differences causing phenotypic differences. (shrink)

Okasha claims at the outset of his book "Evolution and the Levels of Selection" (2006) that the Price equation lays bare the fundamentals underlying all selection phenomena. However, the thoroughness of his subsequent analysis of multi-level selection theories leads him to abandon his fundamentalist commitments. At critical points he invokes cost benefit analyses that sometimes favors the Price approach and sometimes the contextual approach, sometimes favors MLS1 and sometimes MLS2. And although he doesn’t acknowledge it, even the Price approach breaks (...) down into a family of alternative equations that parse the causes in different ways, none of which is uniquely correct and none of which achieves the ultimate isolation of effects due to what Okasha believes are the fundamental causes. I argue that his book provides good reason to re-conceive our understanding of evolutionary theorizing in terms of a toolbox view (developed here) and to stop subjecting the analyses of evolutionary concepts to a universalist standard. (shrink)

I clarify the difference between pluralist and monist interpretations of levels of selection disputes. Lloyd has challenged my claim that a plurality of models correctly accounts for situations such as maintenance of the sickle-cell trait, and I revisit this example to show that competing theories don’t disagree about the existence of ‘high-level’ or ‘lowlevel’ causes; rather, they parse these causes differently. Applying Woodward’s theory of causation, I analyze Sober’s distinction between ‘selection of’ versus ‘selection for’. My analysis shows that this (...) distinction separates true causes from pseudocauses, but it also reveals that the distinction is irrelevant to the levels debate; it makes no sense to say true causes are at higher levels and not lower levels. The levels debate is not about separating real causes from pseudocauses; it’s about finding useful ways to parse and disentangle causes. (shrink)

As interpreted by Pattee, von Neumann’s Theory of Self-Reproducing Automata has proved to be a useful tool for understanding some of the difficulties and paradoxes of molecular biosemiotics. But is its utility limited to molecular systems or is it more generally applicable within biosemiotics? One way of answering that question is to look at the Theory as a model for one particular high-level biosemiotic activity, human language. If the model is not useful for language, then it certainly cannot be generally (...) useful to biosemiotics. Beginning with the Universal Turing Machine and continuing with von Neumann’s Theory and Pattee’s interpretation, the properties of universality, programmability, underspecification, complementarity of description/construction, and open-ended evolutionary potential are shown to be usefully applicable to language, thus opening a new line of inquiry in biosemiotics. (shrink)

Okasha claims at the outset of his book "Evolution and the Levels of Selection" that the Price equation lays bare the fundamentals underlying all selection phenomena. However, the thoroughness of his subsequent analysis of multi-level selection theories leads him to abandon his fundamentalist commitments. At critical points he invokes cost benefit analyses that sometimes favors the Price approach and sometimes the contextual approach, sometimes favors MLS1 and sometimes MLS2. And although he doesn’t acknowledge it, even the Price approach breaks down (...) into a family of alternative equations that parse the causes in different ways, none of which is uniquely correct and none of which achieves the ultimate isolation of effects due to what Okasha believes are the fundamental causes. I argue that his book provides good reason to re-conceive our understanding of evolutionary theorizing in terms of a toolbox view and to stop subjecting the analyses of evolutionary concepts to a universalist standard. (shrink)

In this article, we discuss how we used institutional ethnography (Institutional ethnography as practice, Rowman & Littlefield, Lanham, MD and 2006) to map out powerful ruling relations that organize nurses’ wound care work. In recent years, the growing number of people living with wounds that heal slowly or not at all has presented substantial challenges for those managing the demands on Canada's publicly insured health‐care system. In efforts to address this burden, Canadian health‐care administrators and policy‐makers rely on scientific evidence (...) about how wounds heal and what treatments are most effective. Advanced wound care exemplifies the growing authorization of particular forms of evidence that change the ways in which nurses come to know about and conduct their work. The focus of this paper's nursing inquiry is a critique of registered nurses’ wound work as it arises within the established uptake of scientific evidence. (shrink)

This article was prepared for the Prepared for the Memorial Service at the University of New Mexico on March 28, 2003. Compared are the philosophy of Standing Bear and Viola Cordova. "Both Standing Bear and Cordova recognized the ruptured consciousness into which Indian students frequently fall when we encounter colonial culture. Both critically challenged the academic education being taught to Native students, in method and content. Both recognized the importance of Native students receiving an education in consonance with their cultural (...) historical ways of being and belief systems. Standing Bear and Cordova, from different tribes, different centuries, both announce a panIndian approach to Native education and healing, urging an immersion in Native cultural values, language, and ways of being." In this article Waters remembers her friend, "And I remember that although we shared a fondness for Wittgenstein, you reminded me that 'They won’t let me teach philosophy.'" At the end of the article Waters presents a poem in honor of Viola's work titled "A Transnational Indigenist Woman’s Agenda". (shrink)

In this paper, Waters introduces American Indians who hold a Ph.D. in philosophy. Waters explains that because American Indians are unable to garner the financial, collegial, and academic support needed to rise to inclusive positions in the philosophical profession, most of our colleagues and students remain uneducated and ignorant about indigenous people and our philosophies that are still alive today on this shared American continent. America’s indigenous philosophers have important contributions to make to philosophy and culture; yet our conceptual nonexistence (...) exacerbates our veridical non- integration. It is a cultural luxury for the APA to not address these problems. In some moral worlds, the APA Board might have a positive obligation to address the status of American Indian philosophy with all due haste. Three possible ways of indexing American Indian philosophy for inclusion in the discipline are presented, each raising unique and particular problems for the profession. It is suggested a field of Indigenous philosophy (global) could emerge over time, having subfields of diverse cultural philosophies, not necessarily linked to nation states or current geopolitical regions. Concluding, given issues of invisibility, alliances, and responsibility, the APA remains historically morally bound to address and perhaps even redress American Indian exclusionism in the profession upon which it acts, and in the culture it complicitly creates. (shrink)

Although historians have carefully examined exactly what role the analogy between artificial and natural selection might have played in Charles Darwin's discovery of natural selection, philosophers have not devoted much attention to the way Darwin employed the analogy to justify his theory. I suggest that philosophers tend to belittle the role that analogies play in the justification of scientific theories because they don't understand the special nature of analogical inference. I present a novel account of analogical argument developed by Julian (...) Weitzenfeld and then use it to carry out an in-depth analysis of Darwin's argument from artificial selection. (shrink)

This book brings together a diverse group of American Indian thinkers to discuss traditional and contemporary philosophies and philosophical issues. The essays presented here address philosophical questions pertaining to knowledge, time, place, history, science, law, religion, nationhood, ethics, and art, as understood from a variety of Native American standpoints. Unique in its approach, this volume represents several different tribes and nations and amplifies the voice of contemporary American Indian culture struggling for respect and autonomy. Taken together, the essays collected here (...) exemplify the way in which American Indian perspectives enrich contemporary philosophy. (shrink)

This syllabus explores complex ways that Native peoples form relationships with environments. Topics include Native American environmental thought, ethics, technology, and aesthetics of practice. A comparative approach shows differences and similarities of Native and Western templates of understanding that frame relations in our human environment. Texts discuses understanding of traditional and contemporary indigenous philosophical frameworks of environmental practices, and why they collide with technology. Required text authors include Gregory Cajete, J. Baird Caldicott, Michael P. Nelson, Donald Grinde, and Bruce E. (...) Johansen; recommended readings include Krim Benterrak, Staphen Muecke, Paddy Roe, David Suzuki, and Peter Knudtson. (shrink)

One of the most basic paradoxes of social life is that while we experience ourselves as individuals, we do so only in the context of the pre-existing social environment into which we were born. This environment existed before us and will exist after us . Given this, there are at least two logical ways to study the relationships between the social environment and the individual. On the one hand, you can start at the individual level and analyze how individuals become (...) aggregated to form a social group. But you can also proceed in the opposite direction by asking how the social group creates the individual. Both are valid approaches. The biological sciences .. (shrink)

Anticipate that this volume will nourish discussions in Native American, Indigenous, and Women's Studies, as well as in interdisciplinary courses. In respecting all of our relations, we present this journal in the spirit of healing the earth.The second theme is the incredible violence committed against Native women in the name of a continuing manifest destiny. Internalized oppression, violence turned against oneself, is devastating our communities as elders and youth stand by and watch generations of our people get lost in the (...) confusion of cultural dissonance.A third theme is the overlapping of racism, sexism, and capitalism to create an imperial system of domination over the earth's resources. Fourth, there is a need to heal ourselves and our communities. The call to know and learn from our elders the traditional understandings of our relations with all things of the universe, and how sustainable cultures may be able to offer an alternative to capitalism, remains a challenge. We must understand the need and the ways to balance ourselves with all of our relations to stop the subjugation of earth's resources, so that the "age of global imperialism" will hopefully one day be a thing of history, or at least a thing of the past in the Americas. (shrink)

This paper argues that certain features of postmodernism are bad for feminism and that there are ways in which modernism provides a better platform for a gender analysis. Specifically, by arguing against the category "woman" some forms of postmodernism undermine the political gains of focusing on gender.

Scientific pluralism is an issue at the forefront of philosophy of science. This landmark work addresses the question, Can pluralism be advanced as a general, philosophical interpretation of science? Scientific Pluralism demonstrates the viability of the view that some phenomena require multiple accounts. Pluralists observe that scientists present various—sometimes even incompatible—models of the world and argue that this is due to the complexity of the world and representational limitations. Including investigations in biology, physics, economics, psychology, and mathematics, this work provides (...) an empirical basis for a consistent stance on pluralism and makes the case that it should change the ways that philosophers, historians, and social scientists analyze scientific knowledge. Contributors: John Bell, U of Western Ontario; Michael Dickson, U of South Carolina; Carla Fehr, Iowa State U; Ronald N. Giere, U of Minnesota; Geoffrey Hellman, U of Minnesota; Alan Richardson, U of British Columbia; C. Wade Savage, U of Minnesota; Esther-Mirjam Sent, U of Nijmegen. Stephen H. Kellert is professor of philosophy at Hamline University and a fellow of the Minnesota Center for Philosophy of Science. Helen E. Longino is professor of philosophy at Stanford University. C. Kenneth Waters is associate professor of philosophy and director of the Minnesota Center for Philosophy of Science. (shrink)

The paper addresses some rhetorical uses of the figure of water management from the perspective of an affirmative approach to contamination which Derrida saw as constitutive of affirmation itself. Contaminated water and its discontents discussed in the text frequently appears in various kinds of writings as a frightening figure of contamination which simultaneously brings in the figure of water management as a way of controlling the purity of cultural exchanges and transmissions in which, as Caroline Petronius puts (...) it, contagion journeys out of medicine into culture. The paper also addresses water and its management from the perspective of Astrida Neimanis’s liquidizing of the border between the solid and the fluid as a border between the human and the inhuman. This perspective opens up the sphere of mutual contamination of the human and the inhuman and translates posthumanist theoretical positions into spheres of affirmative exchanges managed not by masters, but by Donna Haraway’s companion species whom, or which, we all are. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Beside Still Waters: Jews, Christians, and the Way of the BuddhaAlon Goshen-GottsteinBeside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. 284 pp.Religion,Wilfred Cantwell Smith teaches us, is about people, not about ideas. This remarkable collection of essays provides us with a glimpse into people, their spiritual aspirations, and their life journeys. (...) This collection of narratives of Jews and Christians, who recount the story of their involvement with Buddhism, turns out to be a powerful spiritual medium. It allows us to get to know, at times in a very intimate and revealing manner, the stories, struggles, and processes that have shaped participants in this enterprise. Many of the participants are well-known figures in academia and in religious or interfaith circles. Getting to know the person behind the idea, or the book, is always a valuable means of grounding and contextualizing what might otherwise be disembodied ideas or concepts. But the volume does much more than introduce us to an impressive array of sensitive and thoughtful personalities. Through the life stories told in this volume, key elements of the relationship between the three religions—theological, philosophical, and ritual—are confronted. The flow of the book moves in interesting ways between the personal, philosophical, theological, experiential, and mystical, as the various life stories weave the greater whole of this book. The sum total of the fourteen stories of Jews and Christians and their encounter with Buddhism provides an interesting vantage point on the Jewish-Buddhist and the Christian-Buddhist encounters. (I use the term "encounter," as opposed to "dialogue," following the distinction made in this volume byE.Burke Rochford Jr.; "encounter" involves personal change and transformation, something shared by nearly all participants in this volume.) From this perspective, interesting observations emerge regarding the ways in which the encounter impacts and interfaces with both Judaism and Christianity, on the sociological, ritual, theological, and experiential levels. The juxtaposition of two sets of stories, Jewish and Christian, allows us, finally, to make some interesting observations on the difference between these two parallel sets of encounters with Buddhism. [End Page 259]The concept underlying this volume—sharing stories, short spiritual biographies —suggests the growing importance of biography or autobiography and narrative in the study of religion. This collection of short contemporary spiritual biographies makes us aware of the importance of narrative as part of spiritual process, and of its sharing. As the reader discovers, storytelling is a very powerful medium for conveying ideas and sharing processes. Something of the transformative nature of the very enterprise of encounter is thus communicated through the medium of this book. There is no doubt that every reader of this book who is sympathetic to the sensibilities of interreligious encounter will be moved and inspired by some of the stories and testimonies here collected.The strengths of Beside Still Waters are also its weaknesses. The medium of storytelling calls for particular literary skills quite distinct from the spiritual and intellectual qualities that have rightly earned participants in this volume their place in it. Moreover, not all participants are able to share a personal, let alone a spiritual, process. Some of the writers (Cobb, Lubarsky) share an intellectual journey, couched in the appropriate autobiographical context. Others (notably Muck) offer theological insight. At the other extreme, a significant group of Christian contributors shares with us some of the most intimate mystical moments of their spiritual odyssey. The uniform assignment that contributors were asked to fulfill has thus been variously interpreted. This makes the book both highly interesting and, in some sense, weak. The lack of consistent focus takes the reader on a ride between a range of dimensions and experiences—intellectual, experiential, mystical, sociological, and more. With the exception of the mystical-experiential dimension that looms large in some of thepresentations, none of the substantive issues is ever fully developed. The cross between autobiography and religious reflection whets one's reflective appetite, offering tantalizing theological insight, only to fade into one of the dimensions of narrative through which the individual contributors address their task. The sum total of the... (shrink)

The “memory of water” was a major international controversy that remains unresolved. Taken seriously or not, this hypothesis leads to logical contradictions in both cases. Indeed, if this hypothesis is held as wrong, then we have to explain how a physiological signal emerged from the background and we have to elucidate a bulk of coherent results. If this hypothesis is held as true, we must explain why these experiments were difficult to reproduce by other teams and why some blind (...) experiments were so disturbing for the expected outcomes. In this article, a third way is proposed by modeling these experiments in a quantum-like probabilistic model. It is interesting to note that this model does not need the hypothesis of the “memory of water” and, nevertheless, all the features of Benveniste’s experiments are taken into account (emergence of a signal from the background, difficulties faced by other teams in terms of reproducibility, disturbances during blind experiments, and apparent “jumps of activity” between samples). In conclusion, it is proposed that the cognitive states of the experimenter exhibited quantum-like properties during Benveniste’s experiments. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Beside Still Waters: Jews, Christians and the Way of the BuddhaPaul L. SwansonThis is a very moving collection of essays by committed Jews and Christians who have learned from and experienced Buddhism over a good portion of their lives. The names of the authors will be familiar to anyone with even a passing acquaintance with Buddhist-Christian dialogue of the past twenty to thirty years. The essays are inspiring (...) without being sentimental. It is tempting (and would probably be easier) to give brief comments about each of the numerous choice and thoughtful essays in this collection, to offer kudos to old friends and colleagues, as many reviews have already done. Instead, in the short space given to me, I would like to concentrate on the essay by Terry Muck on "Living in God's Grace," and use this opportunity to comment briefly on the importance of dialogue for people of a "conservative" persuasion.I especially appreciate the essay by Terry Muck because he succeeds sublimely in the difficult (and touchy) task of justifying the importance of learning from Buddhism for someone from a conservative Protestant background. I did my undergraduate studies at the same college (at around the same time) as Terry—Bethel College —a midsize, Midwestern, evangelical Protestant milieu. The attitude of many students (and faculty) at Bethel (at least in the early 1970s) was reflected in a comment I overheard from a fellow student in the class we were taking on "World Religions": "Why do we have to study other religions when we already have The Truth?" In retrospect, hearing this comment was a defining moment for me, and my antipathy to this statement and my strong belief that this comment reflected a mistaken (and arrogant, un-Christian) attitude propelled me to return to Japan and study Japanese religions, eventually leading to a focus on Buddhist studies and a career as a "Buddhologist." Like Terry, I still value my Christian identity and commitment, and yet find that my spiritual journey has been enriched beyond measure by living a variety of religious experiences, most prominently from the Buddhist traditions.As Terry points out in his essay, such an openness to other religions is looked on with suspicion, at best, from much of the evangelical Christian community. In a later essay in this book Norman Fischer (reflecting Kris Kristofferson?) uses the phrase "we are walking contradictions" (p. 252). But is this really so? Must commitment to one tradition exclude being enriched by others? Of course not. I myself feel the "contradiction" only when trying to explain it to other people; in daily life, the "contradictions" are not a cause for tension but more a source of enrichment. Perhaps the case of dual cultures or multiple ethnic or national backgrounds is somewhat analogous here. I, personally, am an American by citizenship, though I cannot (and do not wish to) claim to be only American. I was born and raised and have lived most of my life here in Japan, but I cannot (and do not wish to) claim to be Japanese. Must this be a contradiction? Does this give me a double identity, or no identity at all, or just make identity more multivalent and richer? And is this not analogous to many of our experiences of multiple religious belonging, or at least of multiple religious heritages? Cannot this openness be reconciled with the evangelical concerns of conservative Protestants? Terry's essay shows that it can.To return to Terry Muck's essay, he not only defends his own personal involvement in dialogue and the importance of learning from other religious traditions, but [End Page 263] directly faces one of the greatest imperatives for interreligious understanding: acceptance of the dialogical challenge by those of a conservative persuasion. He eloquently spells out how (at least for him) openness to other religions springs naturally from his hope as a Christian based on God's grace, and points out that there are limits to just "being a good Christian in the Church" (p. 194), cut off from the hurly-burly of the world.To look at this point from another perspective, I believe that the conservative members of the worldwide... (shrink)

This paper examines some of the key ways in which water is mediated by technology and human artifacts. I show how the modes in which we conceive and experience this vital fluid are affected deeply by the techniques and instruments we use to interact with it. I argue that a notion of the domestication of water enables us to better grasp our relations with the environment given that vast volumes of water are now neither completely natural nor (...) artificial in the conventional senses of the terms. Instead, water is often filtered through an expansive technological network that not merely changes its flows and phenomenal forms but greatly alters or multiplies its meanings. As examples of this process, I investigate the practical engagement with water by the first Western philosopher; the construction of several large hydrological projects; efforts at river management in the aesthetic landscape; and the emergence of bottled water. (shrink)

This much-anticipated work is a rich and insightful collection of essays that restores women and minorities to the arena of political theory and debate.

This article gives an overview of some recent debates about the relationship between reasons and rational requirements of coherence - e.g. the requirements to be consistent in our beliefs and intentions, and to intend what we take to be the necessary means to our ends.

What are the benefits of liberating museum objects from their colonial frames of reference to reincorporate them into Indigenous ways of knowing? As curators working together with Torres Strait Islanders to interpret museum objects, the authors focus on collected items relating to centipedes acquired during the experimental era of scientific investigation by a zoologist and an ethnographer in eastern Zenadth Kes, the Torres Strait waters between northern Australia and Papua New Guinea. In the scientific sphere, the centipede Scolopendra existed for (...) a time as an insect before “becoming” a myriapod. In Zenadth Kes it has always existed as isi. (shrink)

Water saving irrigation is promoted as a strategy to mitigate future water stresses by the Chinese government and irrigation scientists. However, the dissemination of WSI in China has been slow and little is understood with respect to why farmers adopt WSI or how WSI interacts with the social and institutional contexts in which it is embedded. By analyzing qualitative data from 37 semi-structured and 56 unstructured interviews across 13 villages in northwest China, this paper examines smallholder farmers’ knowledge (...) and perceptions of WSI, and how WSI interacts with farmer livelihood decision-making and extant systems of land and water management. The results show that smallholders’ willingness to adopt and continuously use WSI was dampened by a lack of communal capital and measures for conflict resolution, a disconnect between the temporal demands of practicing WSI and the ways farmers prioritize different livelihood strategies, misconceptions about WSI systems and how they work, market risks, and landownership structure and economies of scale. These results suggest that programs for promoting WSI must be holistic in nature and address smallholders’ day-to-day problems. Understanding why WSI did not succeed in some places will help formulate policy interventions that avoid reproducing conflicts, risks, and technological malfunctions responsible for previous failure. (shrink)

How water is perceived and represented has an impact on the relationships between a given society and its water infrastructure. Historians have identified a shift in the perception of water during the nineteenth century, which was connected to the development of chemistry. From an understanding based in Hippocratic medicine and natural history that treated it as an infinite variety of substances, water eventually became understood as a simple compound consisting of oxygen and hydrogen. This resulted in (...) the abstraction of water from its social and environmental contexts, with consequences for the way water was managed. This article aims to demonstrate that such a view gives a mistaken intellectual coherence to a fragmented and conflicted process, which involved continuities, an adaptation of old frameworks to new social priorities, and fine changes in scientific thinking and practices. This paper examines the scientific and political debates concerning water infrastructure, surveys and analyses on water quality, medical reports and political measures in nineteenth-century Italy. Ultimately, the reduction of ‘waters’ to ‘water’ in Italy was more about determining who had the authority to assess water quality in the process of creating and stabilizing new power relations between the public and the private spheres than about the abstraction of water from its social and environmental contexts. (shrink)

This article aims to examine the relationship between image and narrative by means of Peirce’s first trichotomy of qualisign-sinsign-legisign or, for the purposes of the current argument, image-diagram-metaphor. It is argued that narrative, as an extended metaphor, can be examined in three modes: in the image; schematically, in the imagination; and allegorically or in a thought experiment, through hypothetic interpretation. The article outlines two kinds of diagrammatic reasoning emphasized by Peirce: corollarial deduction in which the image is ‘literally seen’ and (...) the reasoning steps are manifest in its conclusion; and theorematic deduction where the conclusion in a diagram is subject to a hypothesis which transforms the image into something new. Demonstrating the breadth of diagrammatic reasoning with reference to the 2018 film, The Shape of Water, the article seeks to explore how allegory and diagram are mutually cooperative, based on three ontological modes: the expressive, the cognitive, and the symbolic. Its primary focus, then, is not so much on the story events of the narrative, as the way that they are visualized and characterized as the fairy story unfolds. It is suggested that the interpreting activity involved in allegory and diagram ties interpretation to metacognition, ultimately (re)recognizing the image in The Shape of Water in an attempt to ascertain the meaning of love. (shrink)

What happens when management consultants enter the academic arena and offer their services to universities? In the following article, we examine this question by drawing on findings from a qualitative study based on a series of 30 interviews with senior management consultants and academic managers in Germany. The aim of this explorative study is, first of all, to provide theoretically informed observations about the working mechanisms of management consulting in academia. A second, and related objective, is to contribute to the (...) ongoing debate on the changing nature, role, and implications of managerial expertise and authority in higher education institutions. We begin our study by providing an overview of the literature on the changing nature of university management. Although these studies show a shift in the power constellation of universities from professional to managerial authority, we argue that they remain suspiciously vague as concerns the way academics and managers actually deal with this conflicting situation. By drawing on the insights of consulting studies, we then explore the stakes of consultancy in academic change projects and determine the analytical factors that will guide our qualitative analysis. Finally, we present and discuss the findings before concluding with more general remarks on the nature of academic management in German universities. (shrink)

Philosophers now treat the relationship between classical genetics and molecular biology as a paradigm of nonreduction and this example is playing an increasingly prominent role in debates about the reducibility of theories in other sciences. This paper shows that the anti-reductionist consensus about genetics will not withstand serious scrutiny. In addition to defusing the main anti-reductionist objections, this critical analysis uncovers tell-tale signs of a significant reduction in progress. It also identifies philosophical issues relevant to gaining a better understanding of (...) what is now happening in genetics and of what we might expect to happen in other sciences. (shrink)

Philosophers now treat the relationship between classical genetics and molecular biology as a paradigm of nonreduction and this example is playing an increasingly prominent role in debates about the reducibility of theories in other sciences. This paper shows that the anti-reductionist consensus about genetics will not withstand serious scrutiny. In addition to defusing the main anti-reductionist objections, this critical analysis uncovers tell-tale signs of a significant reduction in progress. It also identifies philosophical issues relevant to gaining a better understanding of (...) what is now happening in genetics and of what we might expect to happen in other sciences. (shrink)

Bridging feminist new materialism and feminist phenomenology, Astrida Neimanis’s volume, Bodies of Water, discusses water in terms of nurturing maternality based on a figural reservoir of what she terms “amniotics” and “planetary breastmilk” in order to posit this maternality as the material condition of the embodiment of life. In this article I show that this imagery is a construction consistently haunted by figures of anxiety and loss. I do this by first revisiting earlier interventions in deconstruction concerning materiality (...) and feminist theory as follows. First, pointing out a resonance between this figuration of wateriness and Kant’s notion of the dynamic sublime, I turn to Paul de Man’s reading of materiality in the Kantian sublime in order to suggest that Neimanis’s figuration of maternal water is an effect of an aesthetic ideology. Subsequently, I will revisit Diana Fuss’s reading of Irigaray – Neimanis’s main feminist resource – to show that the ontological status of water as maternal is constructed via an Irigarayan distinction between metaphor and metonymy. Finally, in order to show ways in which the maternal materiality of water is haunted by figures of anxiety and loss, I will consult Elissa Marder’s more recent work on the maternal function. (shrink)

Biologists studying complex causal systems typically identify some factors as causes and treat other factors as background conditions. For example, when geneticists explain biological phenomena, they often foreground genes and relegate the cellular milieu to the background. But factors in the milieu are as causally necessary as genes for the production of phenotypic traits, even traits at the molecular level such as amino acid sequences. Gene-centered biology has been criticized on the grounds that because there is parity among causes, the (...) “privileging” of genes reflects a reductionist bias, not an ontological difference. The idea that there is an ontological parity among causes is related to a philosophical puzzle identified by John Stuart Mill: what, other than our interests or biases, could possibly justify identifying some causes as the actual or operative ones, and other causes as mere background? The aim of this paper is to solve this conceptual puzzle and to explain why there is not an ontological parity among genes and the other factors. It turns out that solving this puzzle helps answer a seemingly unrelated philosophical question: what kind of causal generality matters in biology? (shrink)

Philosophers now treat the relationship between Classical Mendelian Genetics and molecular biology as a paradigm of nonreduction and this example is playing an increasingly prominent role in debates about the reducibility of theories ranging from macrosocial science to folk psychology. Patricia Churchland (1986), for example, draws an analogy between the alleged elimination of the “causal mainstay” of classical genetics and her view that today’s psychological theory will be eliminated by neuroscience. Patricia Kitcher takes an autonomous rather than eliminativist view of (...) the reported nonreduction in genetics and reasons that psychology will retain a similar autonomy from lower level sciences (1980 and 1982). Although Churchland and Kitcher offer different interpretations of the apparent failure of molecular biology to reduce classical genetics, they agree that this failure will help illuminate theoretical relations between psychology and lower level sciences. The appearance of the Mendelian example along side the usual ones from physics and chemistry marks a turning point in philosophy of science. (shrink)

Uncertainty is recognized as a key issue in water resources research, amongst other sciences. Discussions of uncertainty typically focus on tools and techniques applied within an analysis, e.g. uncertainty quantification and model validation. But uncertainty is also addressed outside the analysis, in writing scientific publications. The language that authors use conveys their perspective of the role of uncertainty when interpreting a claim —what we call here “framing” the uncertainty. This article promotes awareness of uncertainty framing in four ways. 1) (...) It proposes a typology of eighteen uncertainty frames, addressing five questions about uncertainty. 2) It describes the context in which uncertainty framing occurs. This is an interdisciplinary topic, involving philosophy of science, science studies, linguistics, rhetoric, and argumentation. 3) We analyze the use of uncertainty frames in a sample of 177 abstracts from the Water Resources Research journal in 2015. This helped develop and tentatively verify the typology, and provides a snapshot of current practice. 4) Provocative recommendations promote adjustments for a more influential, dynamic science. Current practice in uncertainty framing might be described as carefully-considered incremental science. In addition to uncertainty quantification and degree of belief (present in ~5% of abstracts), uncertainty is addressed by a combination of limiting scope, deferring to further work (~25%) and indicating evidence is sufficient (~40%) – or uncertainty is completely ignored (~8%). There is a need for public debate within our discipline to decide in what context different uncertainty frames are appropriate. Uncertainty framing cannot remain a hidden practice evaluated only by lone reviewers. (shrink)

My aim in this article is to introduce readers to the topic of exploratory experimentation and briefly explain how the three articles that follow, by Richard Burian, Kevin Elliott, and Maureen O'Malley, advance our understanding of the nature and significance of exploratory research. I suggest that the distinction between exploratory and theory-driven experimentation is multidimensional and that some of the dimensions are continuums. I point out that exploratory experiments are typically theory-informed even if they are not theory-driven. I also distinguish (...) between research programs and experiments. Research programs that are largely exploratory, such as the ones discussed in these case studies, can involve both exploratory and theory-driven experimentation. (shrink)

Former discussions of biological generalizations have focused on the question of whether there are universal laws of biology. These discussions typically analyzed generalizations out of their investigative and explanatory contexts and concluded that whatever biological generalizations are, they are not universal laws. The aim of this paper is to explain what biological generalizations are by shifting attention towards the contexts in which they are drawn. I argue that within the context of any particular biological explanation or investigation, biologists employ two (...) types of generations. One type identifies causal regularities exhibited by particular kinds of biological entities. The other type identifies how these entities are distributed in the biological world. (shrink)

Traditional approaches in philosophy of biology focus attention on biological concepts, explanations, and theories, on evidential support and inter-theoretical relations. Newer approaches shift attention from concepts to conceptual practices, from theories to practices of theorizing, and from theoretical reduction to reductive retooling. In this article, I describe the shift from theory-focused to practice-centered philosophy of science and explain how it is leading philosophers to abandon fundamentalist assumptions associated with traditional approaches in philosophy of science and to embrace scientific pluralism. This (...) article comes in three parts, each illustrating the shift from theory-focused to practice-centered epistemology. The first illustration shows how shifting philosophical attention to conceptual practice reveals how molecular biologists succeed in identifying coherent causal strands within systems of bewildering complexity. The second illustration suggests that analyzing how a multiplicity of alternative models function in practice provides an illuminating approach for understanding the nature of theoretical knowledge in evolutionary biology. The third illustration demonstrates how framing reductionism in terms of the reductive retooling of practice offers an informative perspective for understanding why putting DNA at the center of biological research has been incredibly productive throughout much of biology. Each illustration begins by describing how traditional theory-focused philosophical approaches are laden with fundamentalist assumptions and then proceeds to show that shifting attention to practice undermines these assumptions and motivates a philosophy of scientific pluralism. (shrink)

Based on the results of open ended interviews with managers in a variety of organizational positions, moral questions encountered in everyday managerial life are described. These involve transactions with employees, peers and superiors, customers, suppliers and other stakeholders. It is suggested that managers identify transactions as involving personal moral concern when they believe that a moral standard has a bearing on the situation and when they experience themselves as having the power to affect the transaction. This is the first in (...) a research series of three papers. (shrink)