DOCSLIB.ORG

Gaston Bachelard's Philosophy of Science: Between Project and Practie Bas De Boer

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gaston Bachelard's Philosophy of Science: Between Project and Practie Bas De Boer parrhesia 31 · 2019 · 154-173 gaston bachelard's philosophy of science: between project and practie bas de boer Without pretending in any way to be lay- ing the foundations of modern physics, I hope to suggest how common philosophical positions must be modified to accommo- date reality as it is revealed in the scientific laboratory. —Gaston Bachelard, The New Scientific Spirit INTRODUCTION In this paper, I will explore the relation between science as a rational project and scientific research as a human practice. On the one hand, science can be under- stood as a project manifesting a rationality that transcends the situatedness of human practices. On the other hand, however, science seems to be a fundamental human activity as it is in scientific practices that scientific objects and facts come into being. The French philosopher Gaston Bachelard was among the first to spe- cifically address the relation between the rational and the practical aspects of sci- ence, without prioritizing either of the two. Based on developments in 20th century physics, Bachelard maintains that science is best understood as a collective activity taking place in local scientific practices, and he emphasized that the objects of the sciences exist only insofar they can be realized in what Bachelard calls phenomenotechnique.1 This concept denotes Bachelard’s insights that the objects of physics are not to be found in an external nature, but are artificially realized in scientific experiments and the technologies used in those experiments. When extending to contemporary scientific practices in general, we can no longer understand the different sciences as being concerned with the discovery of their objects, but instead with the construction of them. Ac- cordingly, the way in which scientific objects are created within scientific prac- tices is the central focus of Bachelard’s epistemology.2 Nowadays, the idea that scientific objects are constructed in situated practices, and are therefore for a large part dependent on human interventions, figures prominently in (continental) philosophy and anthropology of science. For exam- ple, it forms the core of the early work of the French philosopher-anthropologist Bruno Latour, who is interested in studying practices of science-in-the-making, as opposed to focusing on the finished theories and facts of “ready-made science.”3 In showing that the objects of the sciences are actively constructed by groups of scientists, Latour challenges the idea that science is a rational project able to at- tain universal truths about an external world.4 In this context, Latour and Woolgar approvingly, yet mistakenly as I hope to show in this paper, refer to Bachelard’s concept of phenomenotechnique: The artificial reality, which participants describe in terms of an objective entity, has in fact been constructed by the use of inscription devices. Such a reality, which Bachelard (1953) terms the “phenomenotechnique,” takes on the appearance of a phenomenon by virtue of its construction through material techniques.5 In this quote, Latour and Woolgar contrast objectivity with construction. This contrast implies that while the researchers in the laboratory act as if they are speaking about an entity that is objectively out there, in fact they are speaking about something that is constructed and does not exist outside of the structure of the laboratory. Hence, while Latour stresses that scientific objects are situated constructions realized in scientific practice, he does not explicitly address the question whether there are specific characteristics to their process of produc- tion that justify the adjective ‘rational,’ which was a central question in Bach- gaston bachelard's philosophy of science · 155 elard’s epistemology. As a consequence, his analyses of scientific practices tend to emphasize the practical character of knowledge production, but often fail to appreciate the rational criterion that warrants the specific practical actions. This brief discussion allows to formulate the question I address in this paper more precisely: How are the ‘rational’ and the ‘practical’ integrated in scientific prac- tices? Bachelard was similarly concerned with this question when distinguishing between the practice of the science and the project of science. His work has not received much attention in recent philosophical analyses of scientific practice.6 In this paper, I propose to use Bachelard’s epistemology as an entry-point to the question how ‘scientific’ and ‘practice’ are interrelated such that something as ‘scientific practice’ is constituted. The paper is structured as follows: Firstly, I show why, according to Bachelard, science can only be realized through an epistemological rupture with our ordi- nary experience (1). Secondly, I will show how this break is realized in scientific practice by introducing Bachelard’s notion ‘phenomenotechnique’ (2). Thirdly, I discuss why Bachelard holds that a scientific rationality remains to be assumed within phenomenotechnical constructions, and why he holds that scientific ob- jects are not only technical, but also rational realizations (3). Fourthly, I use Bachelard’s epistemology to show how the scientific object ‘cognition’ is realized within the cognitive neurosciences (4). To conclude, I offer some thoughts of how Bachelard’s epistemology can be of ongoing relevance by showing how it allows to evaluate the socio-material environment in which science takes place in terms of the interrelation of the practical and the rational within the phenomenotech- nique (5). 1. SCIENCE AND THE EPISTEMOLOGICAL RUPTURE One of the central aspects of Bachelard’s philosophy of science is his notion of epistemological rupture, which stresses that there is—and should be—a funda- mental divide between scientific experience and ordinary experience. Science should overcome the “obstacles that everyday life has set up.”7 Bachelard juxta- poses the world of everyday life with the world of science, and argues that science should break with our initial experience in order to realize its rational potential. In fact, he holds that science “must be formed against nature, against all that comes from nature’s impetus and instruction, within us and outside us, against natural allurements and colourful, diverse facts.”8 Only when successfully sup- pressing human primary impulses, it becomes possible to enter the domain of 156 · bas de boer science that aims for the development of theoretical knowledge. According to Bachelard, our initial contact with the world is—contrary to the ra- tionalist purpose of science—grounded in our primary drives that induce reverie and dream.9 Primitive encounters with objects induce reveries that create im- ages transcending the objects that we encounter. This act of transcending takes place through our primitive drives, and precedes any kind of reflection: “We are being faithful to a primitive human feeling, to an elemental organic reality, a fun- damental oneiric temperament.”10 This oneiric aspect of our primary experience is characteristic of the way the reality of everyday life is constituted. Only when overcoming this oneiric state, a rational stance towards the world can come into being. Rationality is a continuous process of overcoming primary impulses: “In point of fact I see no solid basis for a natural, direct, elemental rationality […] Rationalist? That is what we are trying to become.”11 The second reason for the need for an epistemological rupture between science and everyday life is illustrated in The Philosophy of No in the context of develop- ing a scientific understanding of heat: “Between sensory knowledge and scientific knowledge there is a gap. Temperature is seen on a thermometer, one does not feel it. Without theory, one would never know whether what is seen and what one feels correspond to the same phenomenon.”12 We need theory in order to con- nect the different ways in which temperature can become present to us. Without theory, so Bachelard holds, it is not rationally warranted to infer that the numeri- cal presentation of heat on a thermometer is related to the heat of the sun that we feel on our skin. Only when appreciating the complexity of temperature requires, and breaking with our everyday experiences, it can be understood that the con- cept of heat is complex, and to investigate how the different aspects of heat are integrated. Bachelard explicitly terms his philosophy of knowledge a non-Cartesian epistemol- ogy.13 His non-Cartesianism is most clearly visible in his criticism on Descartes’s wax argument. In the Second Meditation, Descartes argues that wax cannot be clear and distinctly perceived by the senses because its form changes when heated, “for whatever came under the senses of taste, smell, sight, touch or hearing has now changed; and yet the wax remains.”14 This is why he concludes that the idea of wax is not grasped by the senses, but is understood by the mind alone. Bachelard, however, argues that precisely the diverse manifestations of the wax under differ- ent circumstances are the basis of scientific research because these complicate gaston bachelard's philosophy of science · 157 our initial experience. When revealing complexity it becomes possible to connect the different complex elements of wax. At the same time, revealing this complex- ity works against our natural inclination to think of wax as a singular object in our ordinary experience. While Descartes concludes that certainty is founded in a simplicity existing in the mind alone, Bachelard holds, on the contrary, that sci- entific certainty should be found in thecomplexity of the shape of the wax under different experimental circumstances. In Bachelard’s view, when asking for the possibility of scientific certainty, we should not start from the individual mind of the philosopher, but turn to how processes of objectification actually take place within the sciences. When look- ing at scientific practice, it becomes clear that the scientific objects never exist in the mind alone, but always have a twofold relation with the empirical results of scientific experiments.
Load more

Recommended publications
  • Foucault, Laclau, Habermas
    CULTURE – SOCIETY – EDUCATION NO. 2 (12) 2017 POZNAN Lotar Rasiński Dolnośląska Szkoła Wyższa we Wrocławiu Three concepts of discourse: Foucault, Laclau, Habermas KEYWORDS ABSTRACT Michel Foucault, Ernesto The aim of this article is to examine three currently dominant con- Laclau, Jürgen Habermas, cepts of discourse, developed by Michel Foucault, Ernesto Laclau and discourse, theory of lan- Jürgen Habermas. I argue that these concepts of discourse constitute guage, linguistic turn neither a coherent methodological agenda nor a coherent theoretical vision. That means that the reference to discourse will always imply engaging with a particular theoretical framework. I briefly discuss the theoretical traditions from which these concepts emerged and point to the essential elements which the respective concepts of discourse derived from these traditions. Concluding, I examine differences be- tween and similarities in the discussed concepts, whereby I address, in particular, the relationship between discourse and everyday lan- guage, the notion of subjectivity and the concept of the social world. Adam Mickiewicz University Press, pp. 33-50 ISSN 2300-0422. DOI 10.14746/kse.2017.12.2. The aim of this article is to examine three currently dominant concepts of discourse developed by Michel Foucault, Ernesto Laclau and Jürgen Habermas. I purpose- fully relinquish the term “theory of discourse” as at the core of my argument is the idea that such a theory is, in fact, non-existent. An essential challenge that social sciences scholars who use discourse analysis face is locating their own research in a broader methodological framework in which a particular concept of discourse was formulated. As a result, theoretical choices involved in research, such as, for example, the notion of subjectivity, the concept of the social world and the rela- tionship between discourse and everyday language, are essentially influenced by this framework.
    [Show full text]
  • Parrhesia 31 · 2019 Parrhesia 31 · 2019 · 1-16
    parrhesia 31 · 2019 parrhesia 31 · 2019 · 1-16 gaston bachelard and contemporary philosophy massimiliano simons, jonas rutgeerts, anneleen masschelein and paul cortois1 There are philosophers whose name sounds familiar, but who very few people know in more than a vague sense. And there are philosophers whose footprints are all over the recent history of philosophy, but who themselves have retreated somewhat in the background. Gaston Bachelard (1884-1962) is a bit of both. With- out doubt, he was one of the most prominent French philosophers in the first half of the 20th century, who wrote over twenty books, covering domains as diverse as philosophy of science, poetry, art and metaphysics. His ideas profoundly influ- enced a wide array of authors including Georges Canguilhem, Gilbert Simondon, Roland Barthes, Michel Foucault, Bruno Latour and Pierre Bourdieu. Up until the 1980s, Bachelard’s work was widely read by philosophers, scientists, literary theo- rists, artists, and even wider audiences and in his public appearances he incar- nated one of the most iconic and fascinating icons of a philosopher. And yet, surprisingly, in recent years the interest in Bachelard’s theoretical oeuvre seems to have somewhat waned. Apart from some recent attempts to revive his thinking, the philosopher’s oeuvre is rarely discussed outside specialist circles, often only available for those able to read French.2 In contemporary Anglo-Saxon philosophy the legacy of Bachelard seems to consist mainly in his widely known book Poetics of Space. While some of Bachelard’s contemporaries, like Georges Canguilhem or Gilbert Simondon (see Parrhesia, issue 7), who were profoundly influenced by Bachelard, have been rediscovered, the same has not happened for Bachelard’s philosophical oeuvre.
    [Show full text]
  • Surrationalism After Bachelard: Michel Serres and Le Nouveau Nouvel Esprit Scientifique Massimiliano Simons
    parrhesia 31 · 2019 · 60-84 surrationalism after bachelard: michel serres and le nouveau nouvel esprit scientifique massimiliano simons 1. INTRODUCTION The work of Michel Serres, if considered at all, is often presented as a radical break with or criticism of the work of Gaston Bachelard. This is sometimes also endorsed by Serres himself, who in an interview stated: Yes, I wrote my thesis under Bachelard, but l thought privately that the “new scientific spirit” coming into fashion at that time lagged way behind the sciences. ... The model it offered of the sciences could not, for me, pass as contemporary. This new spirit seemed to me quite old. And so, this milieu was not mine.1 Bruno Latour, in a similar vein, has described Serres as the anti-Bachelard.2 Within this context the project of Bachelard is described as a naive belief in the rational- ity of science or as a misguided project to purify science from all non-scientific el- ements. For instance, in his own work, Latour, inspired by Serres, uses Bachelard as the perfect illustration of the paradox of modernity he is attacking: Gaston Bachelard’s dual enterprise—which […] exaggerates the objectiv- ity of the sciences by dint of breaking with common sense, and symmetri- cally exaggerates the objectless power of the imaginary by dint of episte- mological breaks—offers the perfect symbol for this impossible crisis, this drawing and quartering.3 This image, however, is too simplistic and in fact makes us unable to really appre- ciate what we can learn from the work of Bachelard today.
    [Show full text]
  • Fifty Key Contemporary Thinkers: from Structuralism to Postmodernity
    FIFTY KEY CONTEMPORARY THINKERS From structuralism to postmodernity John Lechte London and New York FIFTY KEY CONTEMPORARY THINKERS In this book, John Lechte focuses both on the development of structuralist theory and on key thinkers opposed to this tendency. For the specialist and the general reader alike, it is an indispensable reference book on this century’s most important intellectual revolution. In each of the fifty entries, John Lechte skilfully illuminates complex thought with unusual clarity. He also provides comprehensive bibliographical information and suggestions for further reading. From early structuralism, Fifty Key Contemporary Thinkers guides us through post-structuralism, semiotics, post-Marxism and Annales history, on to modernity and postmodernity. It includes chapters on Bakhtin, Freud, Bourdieu, Chomsky, Derrida, Lacan, Kristeva, Saussure, Irigaray and Kafka among others. Literary figures who have changed the way language is conceived are considered, together with philosophers, linguists, social theorists, feminists and historians. Fifty Key Contemporary Thinkers shows that thought in the twentieth century emphasises the relational dimension of existence rather than an essential dimension. This kind of thought leads on to nihilism, but also to the point where nihilism might be overcome. In explaining new developments in literature, art and philosophy, John Lechte helps readers to achieve a more profound understanding of the underpinnings of post- war thought and culture. John Lechte, a former student of Julia Kristeva, teaches social theory and the sociology of representation at Macquarie University, Australia. He has also worked in the fields of history, semiotics and politics, and has an abiding interest in psychoanalysis. He has taught and published widely on many aspects of modern thought.
    [Show full text]
  • A Poetics for Spatial Justice: Gaston Bachelard, Walter Benjamin, and the Return to Historical Materialism
    LAW & LITERATURE A Poetics for Spatial Justice: Gaston Bachelard, Walter Benjamin, and the Return to Historical Materialism Christopher Tomlins Abstract, With the ebb of the last half century’s linguistic/cultural turn, Keywords, Gaston Bachelard, socio-legal and legal-humanist scholarship has begun to return to Walter Benjamin, Materialism, materiality. This article addresses the “new materialisms” and “vibrant Material Imagination, Historical matter” of recent years, and asks how they might be embodied in a Materialism, Law, Time, philosophy of law that can address the forms, notably “spatial justice,” Spatial Justice that materiality is assuming in contemporary legal studies. To attempt answers, the article turns to two figures from the middle decades of the twentieth century: Gaston Bachelard – once famous, now mostly forgotten; and Walter Benjamin – once largely forgotten, now famous. A prolific and much-admired writer between 1930 and 1960, Bachelard pursued a trajectory of inquiry that braided two putatively distinct elements: a dialectical and materialist and historical (but non-Marxist) philosophy of science; and a poetics of the material imagination based on inquiry into the literary reception and representation of classical antiquity’s four physical elements – earth, water, fire, and air. Between the late 1920s and 1940, meanwhile, Benjamin developed an idiosyncratic but potent form of historical materialism dedicated to “arousing [the world] from its dream of itself.” The article argues that by mobilizing Bachelard and Benjamin for scholarship at the intersection of law with the humanities, new materialism can be reminded that it has a potent history from which a poetics can be fashioned for the material forms in which law appears to us today.
    [Show full text]
  • Architecture, Space, and Society in Chinese Villages, 1978-2018
    Wesleyan University The Honors College Constructing Nostalgic Futurity: Architecture, Space, and Society in Chinese Villages, 1978-2018 by Juntai Shen Class of 2018 A thesis submitted to the faculty of Wesleyan University in partial fulfillment of the requirements for the Degree of Bachelor of Arts with Departmental Honors from the College of Social Studies and with Departmental Honors in Art History Middletown, Connecticut April, 2018 Table of Contents Acknowledgement - 2 - [Introduction] A Playground for Minds and Actions Modern Chinese Villages - 4 - [Chapter 1] Houses as a Mirror of the Boom and Bust Liangjia’s Spontaneous Path of Architectural Development - 27 - [Chapter 2] A Socialist Paradise on Earth Huaxi’s Story of Socialist Great Revival - 59 - [Chapter 3] Intermingled Sounds of Chickens and Dogs Wencun’s Cultural and Aesthetic Experiment - 103 - [Epilogue] The Presence of Nostalgic Futurity - 135 - Research Bibliography - 144 - Image Appendix - 154 - 1 Acknowledgement This project would not have come to fruition were it not for the help of a host of gracious people along the way. Firstly, I am deeply indebted to my thesis advisors, Professors Joseph Siry and Ying Jia Tan. Professor Siry’s infinite knowledge of architectural history and global culture, as well as his incredible work efficiency and sharp criticism pushed me to become a better thinker, writer, and human being. Professor Tan’s high academic standard, and more importantly, his belief in my idea and vision gave me confidence through all the ups and downs during the writing process. I will always treasure my conversations with both about China, villages, buildings, arts, and beyond.
    [Show full text]
  • Beyond Foucault: Excursions in Political Genealogy
    Beyond Foucault: Excursions in Political Genealogy Edited by Michael Clifford Printed Edition of the Special Issue Published in Genealogy www.mdpi.com/journal/genealogy Beyond Foucault: Excursions in Political Genealogy Beyond Foucault: Excursions in Political Genealogy Special Issue Editor Michael Clifford MDPI • Basel • Beijing • Wuhan • Barcelona • Belgrade Special Issue Editor Michael Clifford Mississippi State University USA Editorial Office MDPI St. Alban-Anlage 66 Basel, Switzerland This is a reprint of articles from the Special Issue published online in the open access journal Genealogy (ISSN 2313-5778) from 2017 to 2018 (available at: http://www.mdpi.com/journal/genealogy/ special issues/After Foucault) For citation purposes, cite each article independently as indicated on the article page online and as indicated below: LastName, A.A.; LastName, B.B.; LastName, C.C. Article Title. Journal Name Year, Article Number, Page Range. ISBN 978-3-03897-244-0 (Pbk) ISBN 978-3-03897-245-7 (PDF) Cover image courtesy of Michael Clifford. Articles in this volume are Open Access and distributed under the Creative Commons Attribution (CC BY) license, which allows users to download, copy and build upon published articles even for commercial purposes, as long as the author and publisher are properly credited, which ensures maximum dissemination and a wider impact of our publications. The book taken as a whole is c 2018 MDPI, Basel, Switzerland, distributed under the terms and conditions of the Creative Commons license CC BY-NC-ND (http://creativecommons.org/licenses/by-nc-nd/4.0/). Contents About the Special Issue Editor ...................................... vii Michael Clifford Introduction: Beyond Foucault: Excursions in Political Genealogy Reprinted from: Genealogy 2018, 2, 34, doi: 10.3390/genealogy2030034 ..............
    [Show full text]
  • The Ethical Image in a Topological Perspective: the Poetics of Gaston Bachelard by Kuam-Min Huang
    The Ethical Image in a Topological Perspective: the Poetics of Gaston Bachelard by Kuam-Min Huang 1 − CONCEPT OF THE ETHICAL IMAGE The term “ethical image” is derived from the term “moral imagination”, used by Gaston Bachelard. In this conceptual derivation, two moments are immediately to explain. In a first moment, as principle, the image is taken semantically related to the imagination, while being attentive to the theoretical consequences thereof. In this sense, the line of Bergson-Deleuze tending to separate the image from the imagination is meaningful in opening another direction of considering the images as fundamental units for an ontology of multiplicity. Similarly, the priority of perception may endorse the distance between the visual experience in the images and the psychical function elaborated by the imagination. On the contrary, guided by the transcendental subjectivity, the focus on a certain productive imagination from Kant to Schelling (even to Heidegger) is relevant in this philosophical tradition. Within such a framework, the position of Bachelard in crediting a high esteem of the imagination, inscribed in the metaphysics of the subjectivity. In a second moment, the emphasis lies on the connection of the aesthetical with the ethical (or the moral)1, at least on a certain correspondence of the two due to the foundation of imagination. 1 I assimilate the ethical and the moral in taking the “ethical imagination” not being different from “moral imagination”. The distinction between the ethical from the moral may introduce some other theoretical discussions such as the position of Hegel that I will not consider here. Saggi /Ensayos/Essais/Essays 47 Bachelard – 16/10/2012 This idea is not innovatory, but can be found in a Kantian idea that the beauty is a moral symbol, even though Kant himself did not allow the confusion of type (Typus)2 with symbol and endorsed a use of reason rather than that of imagination in a moral action.
    [Show full text]
  • Philosophy, Literature, and Everyday Life in the Second Sex: the Current Beauvoir Revnal
    PHILOSOPHY, LITERATURE, AND EVERYDAY LIFE IN THE SECOND SEX: THE CURRENT BEAUVOIR REVNAL In her interviews with Sartre, published posthumously in La Ceremonie des Adieux (Adieux: A Farewell to Sartre), Simone de Beauvoir largely seems to share Sartre's belief that philosophy is one thing, literature another. In these conversations of 1974, Sartre enumerates some of the differences: for example, philosophy, he claims, can be written with ease, even under the influence of drugs-he himself had consumed great quantities of Corydrane while composing his mammoth Critique ofDialectical Reason; good literature, on the other hand, usually requires aseries of drafts. 1 Both Sartre and Beauvoir appear to accept here a conventional distinction that is based on an essentialist conception of genres of writing, but it is one which in practice they continually put in question. My first aim in this essay is to challenge the distinction itself, at least in the rigid form in which Sartre and Beauvoir understand it. My second aim is to explore the basis of Beauvoir's position in light of what she says about philosophy in her important autobiographical The Prime ofLife. My third and final aim is to discuss the current Beauvoir revival, or rather first awakening of interest in Beauvoir as a philosopher that is reflected in numerous recent books, articles, conferences, and symposia and largely centers on The Second Sex. The Philosophy-Literature Dichotomy In accepting the conventional philosophy-literature dichotomy, Sartre and Beauvoir were insufficiently reflective. I will offer some narrative rather than formal arguments to support this claim. But first let me insist on what I am not arguing.
    [Show full text]
  • Between Matter and Hand: on Gaston Bachelard's Theory of Material
    / 73 Between Matter and Hand: On Gaston Bachelard’s Theory of Material Imagination Yanping Gao truck by the neglect of the material cause in aesthetic philosophy, Gaston Bachelard (1884-1962), the significant French thinker, wondrously contributed Shis penetrating search upon how matter engages our imagination and mind in the significant way, after his successful career as a scientific philosopher. His relative works on this subject bear such titles as The Psychoanalysis of Fire (La psychanalyse du feu, 1938), Water and Dream: An Essay on Imagination of Matter (L’eau et les rêves, 1942), Air and Dreams: An Essay on the Imagination of Movement (L’air et les songes, 1943), Earth and Reveries of Repose: An Essay on Images of Interiority (La terre et les rêveries du repos, 1946), Earth and Reveries of Will: An Essay on the Imagination of Matter (La terre et les rêveries de la volonté, 1948), etc. In his later time, especially after his phenomenological turn, Bachelard explored the poetic images and its becoming in our subjective sense, in The Poetics of Space (La Poétique de l’Espace, 1958) and The Poetics of Reverie: Childhood, Language, and the Cosmos (La poétique de la rêverie, 1960), which can be regarded as a supplement of his theory of material imagination. This article will try to firstly explore how Bachelard deals with matter and materially in his theory of material imagination, then through an analysis of the metaphor of “hand” to explain and present the characteristics of material imagination, towards the end this article will show how the special “cogito” in our dreams as well as in material imagination makes us more connect with the material world again.
    [Show full text]
  • Fifty Key Contemporary Thinkers: from Structuralism to Post
    FIFTY KEY CONTEMPORARY THINKERS Now in its second edition our best selling Key Guide surveys the most influential thinkers of the twentieth and twenty-first centuries with new entries including: Agamben Bergson Butler Haraway Heidegger Husserl With a new introduction by the author as well as two new sections on Phenomenology and the Post-Human, full cross referencing and up-to-date guides to major primary and secondary texts, this is an essential read for anyone interested in the thinking that drives today’s world. Students and general readers alike will be pleased to find such an accessible guide to some of the most hard-to-grasp ideas around. John Lechte is Professor in Sociology and teaches social theory at Macquarie University, Australia. He has taught and published widely on many aspects of modern thought and culture. RELATED TITLES Fifty Key Contemporary Thinkers, 1st edition John Lechte 1994 FIFTY KEY CONTEMPORARY THINKERS From Structuralism To Post-Humanism Second Edition John Lechte First published 2008 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN Simultaneously published in the USA and Canada by Routledge 270 Madison Ave, New York, NY 10016 Routledge is an imprint of the Taylor & Francis Group, an informa business This edition published in the Taylor & Francis e-Library, 2007. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” # 2008 John Lechte All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
    [Show full text]
  • Redalyc.On the Debate About Teleology in Biology: the Notion Of
    História, Ciências, Saúde - Manguinhos ISSN: 0104-5970 [email protected] Fundação Oswaldo Cruz Brasil Leitão Ribeiro, Manuel Gustavo; Leites Larentis, Ariane; Ayres Caldas, Lúcio; Coelho Garcia, Tomás; Labati Terra, Letícia; Hawrylak Herbst, Marcelo; Volcan Almeida, Rodrigo On the debate about teleology in biology: the notion of “teleological obstacle” História, Ciências, Saúde - Manguinhos, vol. 22, núm. 4, octubre-diciembre, 2015, pp. 1321-1333 Fundação Oswaldo Cruz Rio de Janeiro, Brasil Available in: http://www.redalyc.org/articulo.oa?id=386142813012 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative On the debate about teleology in biology On the debate about RIBEIRO, Manuel Gustavo Leitão et al. On the debate about teleology in teleology in biology: biology: the notion of “teleological obstacle”. História, Ciências, Saúde – Manguinhos, Rio de Janeiro, v.22, n.4, the notion of out.-dez. 2015, p.1321-1333. “teleological obstacle” Abstract Among the epistemological obstacles O debate sobre teleologia described by Gaston Bachelard, we contend that unitary and pragmatic na biologia: a noção de knowledge is correlated to the teleological categories of Ernst Mayr “obstáculo teleológico” and is the basis for prevailing debate on the notion of “function” in biology. Given the proximity of the aspects Manuel Gustavo Leitão Ribeiro highlighted by these authors, we propose Professor, Instituto de Biologia/Universidade Federal Fluminense. to associate the role of teleological Niterói – RJ – Brasil thinking in biology and the notion of [email protected] unitary and pragmatic knowledge as an obstacle to scientific knowledge.
    [Show full text]