Toward an epistemology of nano-technosciences

This paper aims to contribute to the attempts to clarify and classify the vague notion of "technosciences" from a historical perspective. A key question that is raised is as follows: Does Francis Bacon, one of the founding fathers of the modern age, provide a hitherto largely undiscovered programmatic position, which might facilitate a more profound understanding of technosciences? The paper argues that nearly everything we need today for an ontologically well-informed epistemology of technoscience can be found in the works of Bacon-this position will be called epistemological real-constructivism. Rather than realist or constructivist, empiricist or rationalist, Bacon's position can best be understood as real-constructivist since it challenges modern dichotomies. Reflection upon the contemporary relevance of Bacon could contribute to the expanding and critical discussion on technoscience. In the following I will reconstruct the term "technoscience". My finding is that at least four different understandings or types of the term "technoscience" co-exist. In a second step, I will analyze and elaborate on Bacon's epistemological position. I will identify central elements of the four different understandings in Bacon's work. Finally, I will conclude that the epistemology of technoscience is, indeed, very old-it is the epistemological position put forward by Bacon.     

The contemporary episteme of death

Abstract

The twentieth century saw the emergence of a new episteme of death that fundamentally revolutionized values relating to mortality and life. Previously this revolution has been seen primarily in terms of the sequestration and denial of death, but it is necessary to go farther and recognize that these are really just an aspect of the industrialization ‐the Fordism ‐ of death. This takes two major institutional forms: the militarization, and the medicalization of death. Both ensure that death is administered on an industrial scale and in accord with institutional and bureaucratic imperatives and values. The total mobilization of the Great War was the prototype that revealed the potential of this approach. With the subsequent medical revolution of the middle decades of the century the approach was quickly rationalized and refined into a new episteme of administered death, with ‘administer’ being understood in its twin senses of ‘to manage’ and ‘to dispense’ — the two characteristic orientations to death in contemporary society. This new episteme quickly displaced traditional values derived predominantly from religious, philosophical, mythological and traditional sources and has advanced far beyond their responsive capacity, as the many interminable debates around issues of bioethics reveal. While this new episteme might enhance the human condition, it also has great potential for the impoverishment of the human spirit, and for the further reduction of human beings to the status of mere components and functions to be administered within medico‐technological systems that are themselves parts of an increasingly globalized economic system.     

Traditional,Problem-Solving and Critical Theory: An Analysis of Horkheimer and Cox's Setting of the ‘Critical’ Divide

Abstract

Robert W. Cox's dictum that ‘(t)heory is for someone and for some purpose’ (emphasis in the original) is said to be the most-quoted line in International Relations (IR) theory. Yet whilst this spurred a revolution in critical thinking in IR, it echoed a far older conception of Critical Theory advanced by Max Horkheimer in the 1930s that claimed there is ‘no theory of society?…?that does not contain political motivations'. Both sentiments emphasize the relation between knowledge and human interests, and yet both formulate two distinct—though allied—ways of approaching ‘critical’ theorizing. In order to understand the similarities and differences in their approaches, this paper draws out three loci of difference between Cox and Horkheimer regarding the question of emancipation: (i) the epistemological relation between ‘critical’ and ‘Problem-Solving’ (Cox) or ‘Traditional Theory’ (Horkheimer); (ii) the emphasis placed on transformation and historical process; and (iii) the importance of intersubjectivity in how each approach emancipation. It is argued that by actively combining critical (dialectical) approaches across the social sciences, broadening human agency through civilizational dialogue, and retaining a commitment to emancipatory (and visionary) political futures based on human association, that Critical International Theory can maintain ongoing relevance in IR.     

Mining,indigeneity, alterity: or,mining Indigenous alterity?

In this special issue on ‘extraction’, we think critically about two urgent and entangled questions, examining the political economy of mining and Indigenous interests in Australia, and the moral economy of Indigenous cultural difference within Cultural Studies and Anthropology. In settler colonial states such as Australia, Indigenous cultural difference is now routinely presented as commensurate with, rather than obstructive of, extractive industry activity. Meanwhile, the renewed interest in ‘radical alterity’ across these disciplines has seen a movement away from regarding authoritative claims about ‘others’ as morally suspect – as only extracting from or mining Indigenous worlds for insights and academic prestige. The ‘ontological turn’, however, leads us to question the empirical status of the ontologies circulating through academic discussions. What happens when Indigenous people disappoint, in their embrace of environmentally destructive industries such as mining, for example? We argue that in cases where ‘they’ are not as different as ‘we’ might hope them to be, scholars should be concerned to foreground the potential role of colonial history and processes of domination in the production and reduction of ontological difference. Second, we call for critical assessment of the political, epistemological, and social effects of both academic and societal evaluations of difference. We conclude by urging for a scholarship that does not pick and choose between agreeable and less agreeable forms of cultural difference.     

Ogbu and the debate on educational achievement: an exploration of the links between education,migration, identity and belonging

This paper looks at some of the issues raised by Ogbu’s work in relation to the education of different minority ethnic groups. Ogbu poses questions such as the value attached to education, its links to the future and its measurable outcomes in terms of ‘success’ as experienced by black participants. The desire for better life chances leads families to consider migration to a new country or resettlement within the same country, thus making migration both a local and a global phenomenon. As an example, attention is drawn to the situation facing South Asian children and their families in the UK. In terms of ethnicity and belonging, the wider question that is significant for many countries in the West after ‘Nine‐Eleven’ is the education of Muslim children. A consideration of this current situation throws Ogbu’s identification of ‘autonomous minority’ into question. It is argued that a greater understanding of diverse needs has to be accompanied by a concerted effort to confront racism and intolerance in schools and in society, thus enabling all communities to make a useful contribution and to avoid the ‘risk’ of failure and disenchantment.     

Weber,Simmel, and the sociology of culture

Max Weber and Georg Simmel began their long and important association not later than the mid-1890s. Both emerged from the upper middle class intellectual life of Berlin, but with different starting points: Protestant political and moralistic culture for Weber; the Jewish experience and the new aesthetic culture of modernism for Simmel. Despite such a contrast, Weber and Simmel were drawn together essentially because of a shared interest in problems of modern culture. The historical evidence shows that this interest developed around an assessment of Nietzsche's significance and a critique of ‘psychologism’. The German Sociological Society both helped to establish in 1909 then became a notable, if brief, episode in the attempt to clarify the tasks of sociology as a ‘science of culture’. Their relationship (and Marianne Weber's) to the debate over the prospects for a unique ‘female culture’ illustrates a neglected aspect of the cultural problem. Notwithstanding their different sociologies, Weber and Simmel can be seen as raising a similar question about the ‘fate’ of our culture, and it is this question that continues to make their work significant.     

Epistemic authority and the gender lens

Researching ‘hidden’ forms of social inequality such as gender often poses particular challenges. Not least of these is how to uncover such dimensions of social life whilst preserving the perspectives of research participants, who may not consider such matters relevant to their lives, particularly if other forms of identity or oppression are more prominent for them. Here, I reflect on these issues in the context of researching user involvement in mental health services from a feminist perspective. I show how ‘uncovering’ gender and other forms of social inequality in the field was aided through adopting a wide analytical lens focusing on power, along with reflexivity and openness in discussing my own political analysis and commitments in relation to the study area with the researched. I also describe how I attempted to resolve the epistemological‐ethical issues involved through conceptualising these in terms of ‘situatedness’ and gender salience and adopting a feminist standpoint which emphasised what researchers can, and indeed should, bring to the research enterprise. Related issues of power and empowerment in the research process are discussed.     

Situated (un-)learning in software design: a deconstructive approach

Constructive technology assessment aims at anticipating societal impacts of technological innovations and suggests incorporating reflexivity and social learning into technology development. Social learning involves fostering the ability of diverse social actors to cultivate sociotechnical critical skills, thus allowing technological and social change to be governed with consideration for social values and diverging interests. Based on this demand, our paper presents a discourse-theoretical, interventionist approach to software design introducing deconstruction and (un-)learning as reflective practices to guide development processes. Inspired by Donna Haraway’s focus on power relations in technoscience culture, our approach—called ‘deconstructive design’—traces how structures such as in/formal hierarchies and discursive hegemonies affect the development processes and design decisions of teams or communities of practices. The underlying deconstructivist methodology refers to practice-based concepts of situated learning. Thus, it locates a potential for value-based intervention at the micro/meso-level of everyday work practices.     

‘Family ideology’: identification and exploration

The issue of ‘family ideology’ has been systematically ignored by a majority of ‘family¹ scholars whilst it has been taken for granted by a minority. The following study arises from the author's attempts to explore the issue of alternative theoretical approaches to the analysis of family life’.² Increasing numbers of contemporary researchers concur in recognising the diversity of ‘family forms’ and the inappropriateness of speaking of ‘The Family’.³ Despite these recognitions many researchers find themselves re-adopting the term ‘The Family’ in their discussions and especially in the titles of their work. For example. Segal clearly recognises that the ‘traditional family model’ no longer reflects the reality of our lives (1983, 11) and yet the title of her book is What is to he done about THE FAMILY? (emphasis added). One reason for the re-importation of the idea of ‘The Family’ may be found in the rather limited nature of previous conceptualisations of ‘family ideology’. With the exception of Barrett (1980), recognitions of ‘family ideology’ tend to be conceptualised in terms of sets of partisan beliefs supporting a particular ‘family form’. Thus the concept of ‘The Family’ is rarely regarded as being problematic in itself, rather attention is paid to the presumed virtues or deficiencies of the particular form of ‘The Family’ which is assumed to be prevalent. Notwithstanding the recognition of ‘family diversity’ or the inappropriateness of the term ‘The Family’, nearly all discussion becomes a straightforward attack upon, or defence of. ‘The Family’.⁴ Only very rarely does analysis avoid this trap and question whether ‘The Family’ really exists to be attacked or defended; thus Collier et al. have asked ‘Is there a Family?’ (1982) and the present author has asked ‘Do we really know what “The Family” is?’(Bernardes, 1948a). The objective here is to identify and explore a specific conceptualisation of ‘family ideology’. The aim is to avoid engaging in attacks upon, or defences of, ‘The Family’ but rather to address the ideological context of such debates themselves, especially in respect of the assumed existence of ‘The Family’. It is hoped that this approach will stimulate a much more critical examination of ‘family ideology’ and the concept of ‘The Family’. More generally, the attempt to conceptualise ‘family ideology’ in this much broader sense is seen as a pre-requisite for the development of an alternative theoretical approach to the analysis of ‘family life’.     

Spatial turn,beyond geography: a new Agenda for sciences of religion?

Relying on a review of recent literature (and, sometimes, older publications), this paper attempts to highlight issues relating to the ‘spatial turn’ in religious studies. It outlines a series of developments in the study of religions related to issues in space, location and territory that have been enhanced by the intellectual framework of globalism and the empirical context of globalization. The challenges of such a geographic focus on religions are epistemological, theoretical and methodological. An examination of new and not-so-new issues in geographic approaches to religion shows how topical the perspective is, and how necessary it is to think the geography of religion beyond the boundaries of geography. In what ways do these new regimes of territoriality, these new concepts of religious space, and these new methods to understand the changes of material and cultural expressions of religion, whether wide-scale or local, partake on a paradigmatic shift? And how promising is it?     

Cultures of care? Animals and science in Britain

It is becoming increasingly common to hear life scientists say that high quality life science research relies upon high quality laboratory animal care. However, the idea that animal care is a crucial part of scientific knowledge production is at odds with previous social science and historical scholarship regarding laboratory animals. How are we to understand this discrepancy? To begin to address this question, this paper seeks to disentangle the values of scientists in identifying animal care as important to the production of high quality scientific research. To do this, we conducted a survey of scientists working in the United Kingdom who use animals in their research. The survey found that being British is associated with thinking that animal care is a crucial part of conducting high quality science. To understand this finding, we draw upon the concept of ‘civic epistemologies’ (Jasanoff 2005; Prainsack 2006) and argue that ‘animals’ and ‘care’ in Britain may converge in taken‐for‐granted assumptions about what constitutes good scientific knowledge. These ideas travel through things like state regulations or the editorial policies of science journals, but do not necessarily carry the embodied civic epistemology of ‘animals’ and ‘science’ from which such modes of regulating laboratory animal welfare comes.     

If we practice posthumanist research,do we need ‘gender’ any longer?

This article offers a reflection around the question of ‘do we need ‘gender’ any longer?’ In taking up this problem and inspired by the way in which postqualitative inquiry has opened a conversation with Deleuzian philosophy and formulated a ‘concept as/instead of method’ line of thought, I wonder whether new images of thought might give the concept of gender ‘the forces it needs to return to life’ or the forces to abandon it. I propose four different images that might provoke the desire to experiment with a new image of thought in relation to the problem: a vegetal mode of thought, a musical mode, a fleshy mode as labiaplasty, a nonliving mode. This choice is connected to the dualities they target: the human/vegetal living world, the rational/artistic production of knowledge, the dis‐embodied/corporeal being in the world, the life/nonlife hierarchization. Each way of thinking of ‘gender’ stages, enacts, performs a different material reality of the concept that shifts the focus from linguistic representations to discursive practices. Hence, if gender has become a dominant discourse, it may be that positive repetition of this discourse might become a way of opening a new site inside it, by de‐territorializing it and re‐territorializing it otherwise.     

Technoscientia est Potentia?

Within the realm of nano-, bio-, info- and cogno- (or NBIC) technosciences, the ??power to change the world?? is often invoked. One could dismiss such formulations as ??purely rhetorical??, interpret them as rhetorical and self-fulfilling or view them as an adequate depiction of one of the fundamental characteristics of technoscience. In the latter case, a very specific nexus between science and technology, or, the epistemic and the constructionist realm is envisioned. The following paper focuses on this nexus drawing on theoretical conceptions as well as empirical material. It presents an overview of different technoscientific ways to ??change the world????via contemplation and representation, intervention and control, engineering, construction and creation. It further argues that the hybrid character of technoscience makes it difficult (if not impossible) to separate knowledge production from real world interventions and challenges current science and technology policy approaches in fundamental ways.     

Theorizing fear of crime: beyond the rational/irrational opposition

Much has been written about the ‘social problem’ of fear of crime in the criminological and sociological literature in recent years. We would argue that thus far in this literature, however, there has been too much emphasis on the question ‘How rational is people's fear of crime?’, a question that largely reduces the complexity of the phenomenon and positions a ‘biased’ lay response against an ‘expert’ objective judgment. In this article, we review different epistemological perspectives that can be offered to understand in greater depth the fear of crime phenomenon. We place particular emphasis on those hermeneutic perspectives that go beyond the models of the rationalist, individualistic subject to exploring issues of symbolic representation, discourse and the micro - and macro-contexts in which fear of crime is experienced and given meaning. We also draw upon two case studies from our own empirical research into fear of crime, conducted with the intention of exploring the situated narratives, cultural representations and different levels of symbolic meaning that contribute to the dynamic constitution of fear.     

Collingridge’s dilemma and technoscience

Collingridge’s dilemma is one of the most well-established paradigms presenting a challenge to Technology Assessment (TA). This paper aims to reconstruct the dilemma from an analytic perspective and explicates three assumptions underlying the dilemma: the temporal, knowledge and power/actor assumptions. In the light of the recent transformation of the science, technology and innovation system—in the age of “technoscience”—these underlying assumptions are called into question. The same result is obtained from a normative angle by Collingridge himself; he criticises the dilemma and advances concepts on how to keep a technology controllable. This paper stresses the relevance of the dilemma and of Collingridge’s own ideas on how to deal with the dilemma. Today, a positive interpretation of technoscience for effective TA is possible.     

Researching family practices in everyday life: methodological reflections from two studies

The study of the everyday is recognised as central to the understanding of identities, agency and social life. Yet, attempts to research everyday life often fail to capture the complexity of the mundane. This paper draws on findings from two studies: fatherhood across three generations and adult narratives of childhood language brokering to illuminate that complexity. The purpose of bringing these studies together is methodological; in particular, it is to examine how the storied material generated by narrative approaches can contribute to understanding of the everyday practices of family life, practices that are often unacknowledged, hidden or assumed. One study adopted a narrative form of interviewing while the second combined narrative photo-elicitation techniques with narrative accounts. Methodologically, the two studies illustrate that no one method produces ‘objective’, comprehensive knowledge of family practices. Together, however, they produce new insights into family practices around fatherhood, migration and language brokering and how participants ‘do’, ‘display’ and commemorate family. The paper argues that narrative approaches, sometimes alongside visual methods, can assist holistic analyses of family practices from sociocultural, intergenerational and life course perspectives.     

From boundary-work to boundary object: how biology left and re-entered the social sciences

In an archaeological spirit this paper comes back to a founding event in the construction of the twentieth-century episteme, the moment at which the life- and the social sciences parted ways and intense boundary-work was carried out on the biology/society border, with significant benefits for both sides. Galton and Weismann for biology, and Alfred Kroeber for anthropology delimit this founding moment and I argue, expanding on an existing body of historical scholarship, for an implicit convergence of their views. After this excavation, I look at recent developments in the life sciences, which I have named the ‘social turn’ in biology (Meloni, 2014), and in particular at epigenetics with its promise to destabilize the social/biological border. I claim here that today a different account of ‘the biological’ to that established during the Galton–Kroeber period is emerging. Rather than being used to support a form of boundary-work, biology has become a boundary object that crosses previously erected barriers, allowing different research communities to draw from it.     

Intersectionality beyond feminism? Some methodological and epistemological considerations for research

ABSTRACT

This article aims to extend the discussions that confront the intersectionality of Black American feminists to the ‘consubstantiality of social relations’ espoused by French materialist feminists. It proposes to do so by moving away from this ‘geo-cultural’ territory in order to better anchor the reflection in an epistemological and methodological ground. In order to do this, the article begins with some contributions and controversies of the intersectional approach to the renewal of feminist theories, and then addresses the issues that this renewal raises to the approach of consubstantiality. It then situates the approaches of intersectionality and of consubstantiality on the same epistemological continuum to discuss the middle way unlocked by the intersectionality of Black feminists. Finally, the effects of knowledge of this third way are examined.     

Considerations on the ‘Replication Problem’ in Sociology

We re-examine the so-called “replication problem” in sociology—a scarcity of published studies dedicated to reproducing findings from prior research. We do this in part by considering the larger epistemological traditions of the natural sciences and humanities. We make three primary arguments: that (1) replication studies are more prevalent than is commonly perceived, (2) calls for and discussions of replication do not attend enough to issues of theory, and (3) we should reconsider as a discipline how we evaluate replications. In developing this third argument, we draw on the concept of episteme, discussing two epistemes that concurrently exist in sociology: the scientific project and the aesthetic object. The former overlaps with approaches to knowledge growth in the natural sciences, the latter with the humanities. We propose that sociology is situated between these extremes, presenting unique challenges for replication research. In particular, nuanced considerations of replications in sociology foreclose any simplistic accounts of a replication problem in the discipline.     

‘Live to Work’ or ‘Work to Live’? A Qualitative Study of Gender and Work–life Balance among Men and Women in Mid‐life

Many contemporary studies of ‘work–life balance’ either ignore gender or take it for granted. We conducted semi‐structured interviews with men and women in mid‐life (aged 50 to 52 years) in order to compare their experiences of work–life balance. Our data suggest that gender remains embedded in the ways that respondents negotiate home and work life. The women discussed their current problems juggling a variety of roles (despite having no young children at home), while men confined their discussion of such conflicts to the past, when their children were young. However, diversity among men (some of whom ‘worked to live’ while others ‘lived to work’) and women (some of whom constructed themselves in relation to their families, while others positioned themselves as ‘independent women’) was apparent, as were some commonalities between men and women (both men and women constructed themselves as ‘pragmatic workers’). We suggest ways in which gender‐neutral theories of work–life balance may be extended.