“rationality instills habits upon those who wish to wield reason”
COMMENT
It’s not just rationality that’s a habit. Don’t we begin to form our habits of mind when we take our first breath? Don’t we continue to add to, and strengthen these habits every hour we are conscious? These habits form the girders of our private reality. To most of us our own reality changes little after the age of 25. A few of us realize this, and make an effort not to be trapped in the mental cages in which life has ensnared us. These efforts are also but bars on our mental cage.
A fantastic comment, thank you Frank! I could not agree more with this sentiment, while also feeling that there is a risk in thinking that our habits solely imprison us. Our habits are also the source of our excellences. Somehow, we have to preserve the good while challenging ourselves not to box ourselves into our own private cages, as you say.
Section 5. Feyerabend’s Later Work: Towards Relativism, but then Beyond It
5.1 Against Method (1970–75)
Section 6. Conclusion: Last Things
Feyerabend’s autobiography occupied him right up until his death on February 11th, 1994, at the Genolier Clinic, overlooking Lake Geneva. At the end of the book, he expressed the wish that what should remain of him would be “not papers, not final declarations, but love” (p. 181).
His autobiography was published in 1995, a third volume of his Philosophical Papers appeared in 1999, and his last book The Conquest of Abundance, edited by Bert Terpstra, appeared in the same year. A volume of his papers on the philosophy of quantum mechanics is currently being prepared, under the editorship of Stefano Gattei and Joseph Agassi.
Although the focus of philosophy of science has moved away from interest in scientific methodology in recent years, this is not due in any great measure to acceptance of Feyerabend’s anti-methodological argument. His critique of science (which gave him the reputation for being an “anti-science philosopher”, “the worst enemy of science”, etc.) is patchy. Some of its flaws stem directly from his scientific realism. It sets up a straight confrontation between science and other belief-systems as if they are all aiming to do the same thing (give us “knowledge of the world”) and must be compared for how well they deliver the goods. A better approach would be, in Gilbert Ryle’s words, “to draw uncompromising contrasts” between the businesses of science and those of other belief-systems. Such an approach fits far better with the theme Feyerabend approached later in his life: that of the disunity of science.
Thanks for these notes, Bob. Although I like Stanford Encyclopaedia of Philosophy as a reference (it is, in my view, constructed in the manner of a traditional encyclopaedia, which is rare these days), it is unavoidable that academic philosophy has become a monoculture of analytic philosophers. (There is a whole tangent here that Babette Babich, who this piece is dedicated to, has written brilliantly about). This ensures a somewhat narrow 'consensus' view on topics such as these, since it is a consensus caused by tacitly excluding other approaches.
I would not agree with the claim the author of this article makes about Feyerabend setting up a "straight confrontation". I would like to see what influence Isabelle Stengers' work on 'ecology of practices' (more on Stengers in September) has on judging Feyerabend in the years to come. There is plenty of room for new perspectives on his work to develop.
I have to admit when you ended with "For Babette", I had no idea to whom you were referring? https://en.wikipedia.org/wiki/Babette_Babich I have not in general kept up with contemporary philosophical writings since I tend to focus on Physics and Technology writings.
I understand you do not look favorably upon Academic Philosophy, but like every field of endeavor there is a sociology and politics involved with large populations. According to the US Bureau of Labor Statistics, in 2019, there were in the US 473,500 individuals with degrees in Philosophy and Religion with a median income of $55K. The American Philosophical Association has 10,000 or more members. Clearly there is a lot of Philosophical Thought with which to keep track.
ChatGPT: What is the sociology of philosophy?
The "sociology of philosophy" is a subfield within the broader discipline of sociology that focuses on studying the social aspects of philosophical thought, practice, and institutions. It examines how social factors, such as cultural, historical, political, and economic contexts, influence the development of philosophical ideas, the behavior of philosophers, and the way philosophy is practiced and understood within society.
Here are a few key aspects of the sociology of philosophy:
Social Context: This subfield explores how the societal context in which philosophers live and work can shape their philosophical ideas. It considers how cultural norms, historical events, and social structures impact the topics philosophers choose to study, the questions they ask, and the perspectives they adopt.
Institutional Analysis: The sociology of philosophy looks at how philosophical institutions, such as universities, research centers, and journals, function within society. It examines how these institutions shape the dissemination of philosophical ideas, the careers of philosophers, and the overall development of the field.
Power and Ideology: This area of study considers how power dynamics and ideological factors influence the production and dissemination of philosophical knowledge. It investigates how certain philosophical perspectives might be favored or marginalized due to societal power structures and dominant ideologies.
Social Movements and Philosophy: The sociology of philosophy explores how philosophical ideas can intersect with social movements and activism. It looks at how philosophers engage with and contribute to discussions about social justice, human rights, and other pressing societal issues.
Philosophy of Sociology: This is somewhat related but distinct. It involves philosophical examination of sociological concepts and methodologies, questioning the underlying assumptions and implications of sociological theories and practices.
Philosophy as a Social Activity: This aspect considers philosophy as a social activity, where dialogues, debates, and interactions among philosophers play a role in shaping philosophical thought. It examines how philosophical communities and networks develop and how they impact the evolution of ideas.
Overall, the sociology of philosophy seeks to illuminate the interplay between philosophy and society, shedding light on the ways in which philosophical thought is both a product of its social context and an influencer of social dynamics. It highlights the interconnectedness of philosophy with the broader cultural and societal milieu.
Thanks for continuing our discussion. I have had to think about your remark "I understand you do not look favorably upon Academic Philosophy" - is this the case, or is it that I have severe problems with the state of universities...? I think it is both. Isabelle Stengers put it thus:
"When objective, benchmarked evaluation will get the effective power to determine what it takes for somebody to work as a philosopher, philosophy will have been killed, at the university at least."
This entire issue is tied up with the transformation of speech and knowledge in the twentieth century that has proved so troublesome, and all the more so by having occurred largely unnoticed. This is more or less the theme for September's Stranger Worlds (fast approaching now!).
AGREE #SVRagr_1: Rationality Habits
“rationality instills habits upon those who wish to wield reason”
COMMENT
It’s not just rationality that’s a habit. Don’t we begin to form our habits of mind when we take our first breath? Don’t we continue to add to, and strengthen these habits every hour we are conscious? These habits form the girders of our private reality. To most of us our own reality changes little after the age of 25. A few of us realize this, and make an effort not to be trapped in the mental cages in which life has ensnared us. These efforts are also but bars on our mental cage.
A fantastic comment, thank you Frank! I could not agree more with this sentiment, while also feeling that there is a risk in thinking that our habits solely imprison us. Our habits are also the source of our excellences. Somehow, we have to preserve the good while challenging ourselves not to box ourselves into our own private cages, as you say.
In a dark room
if you know a table is there
sometimes
You can avoid bumping into it.
Thanks for a stimulating post.
Might be of interest:
A Brief Chronology of Feyerabend’s Life and Work https://plato.stanford.edu/entries/feyerabend/
Section 5. Feyerabend’s Later Work: Towards Relativism, but then Beyond It
5.1 Against Method (1970–75)
Section 6. Conclusion: Last Things
Feyerabend’s autobiography occupied him right up until his death on February 11th, 1994, at the Genolier Clinic, overlooking Lake Geneva. At the end of the book, he expressed the wish that what should remain of him would be “not papers, not final declarations, but love” (p. 181).
His autobiography was published in 1995, a third volume of his Philosophical Papers appeared in 1999, and his last book The Conquest of Abundance, edited by Bert Terpstra, appeared in the same year. A volume of his papers on the philosophy of quantum mechanics is currently being prepared, under the editorship of Stefano Gattei and Joseph Agassi.
Although the focus of philosophy of science has moved away from interest in scientific methodology in recent years, this is not due in any great measure to acceptance of Feyerabend’s anti-methodological argument. His critique of science (which gave him the reputation for being an “anti-science philosopher”, “the worst enemy of science”, etc.) is patchy. Some of its flaws stem directly from his scientific realism. It sets up a straight confrontation between science and other belief-systems as if they are all aiming to do the same thing (give us “knowledge of the world”) and must be compared for how well they deliver the goods. A better approach would be, in Gilbert Ryle’s words, “to draw uncompromising contrasts” between the businesses of science and those of other belief-systems. Such an approach fits far better with the theme Feyerabend approached later in his life: that of the disunity of science.
Thanks for these notes, Bob. Although I like Stanford Encyclopaedia of Philosophy as a reference (it is, in my view, constructed in the manner of a traditional encyclopaedia, which is rare these days), it is unavoidable that academic philosophy has become a monoculture of analytic philosophers. (There is a whole tangent here that Babette Babich, who this piece is dedicated to, has written brilliantly about). This ensures a somewhat narrow 'consensus' view on topics such as these, since it is a consensus caused by tacitly excluding other approaches.
I would not agree with the claim the author of this article makes about Feyerabend setting up a "straight confrontation". I would like to see what influence Isabelle Stengers' work on 'ecology of practices' (more on Stengers in September) has on judging Feyerabend in the years to come. There is plenty of room for new perspectives on his work to develop.
Thanks again for commenting!
I have to admit when you ended with "For Babette", I had no idea to whom you were referring? https://en.wikipedia.org/wiki/Babette_Babich I have not in general kept up with contemporary philosophical writings since I tend to focus on Physics and Technology writings.
I understand you do not look favorably upon Academic Philosophy, but like every field of endeavor there is a sociology and politics involved with large populations. According to the US Bureau of Labor Statistics, in 2019, there were in the US 473,500 individuals with degrees in Philosophy and Religion with a median income of $55K. The American Philosophical Association has 10,000 or more members. Clearly there is a lot of Philosophical Thought with which to keep track.
ChatGPT: What is the sociology of philosophy?
The "sociology of philosophy" is a subfield within the broader discipline of sociology that focuses on studying the social aspects of philosophical thought, practice, and institutions. It examines how social factors, such as cultural, historical, political, and economic contexts, influence the development of philosophical ideas, the behavior of philosophers, and the way philosophy is practiced and understood within society.
Here are a few key aspects of the sociology of philosophy:
Social Context: This subfield explores how the societal context in which philosophers live and work can shape their philosophical ideas. It considers how cultural norms, historical events, and social structures impact the topics philosophers choose to study, the questions they ask, and the perspectives they adopt.
Institutional Analysis: The sociology of philosophy looks at how philosophical institutions, such as universities, research centers, and journals, function within society. It examines how these institutions shape the dissemination of philosophical ideas, the careers of philosophers, and the overall development of the field.
Power and Ideology: This area of study considers how power dynamics and ideological factors influence the production and dissemination of philosophical knowledge. It investigates how certain philosophical perspectives might be favored or marginalized due to societal power structures and dominant ideologies.
Social Movements and Philosophy: The sociology of philosophy explores how philosophical ideas can intersect with social movements and activism. It looks at how philosophers engage with and contribute to discussions about social justice, human rights, and other pressing societal issues.
Philosophy of Sociology: This is somewhat related but distinct. It involves philosophical examination of sociological concepts and methodologies, questioning the underlying assumptions and implications of sociological theories and practices.
Philosophy as a Social Activity: This aspect considers philosophy as a social activity, where dialogues, debates, and interactions among philosophers play a role in shaping philosophical thought. It examines how philosophical communities and networks develop and how they impact the evolution of ideas.
Overall, the sociology of philosophy seeks to illuminate the interplay between philosophy and society, shedding light on the ways in which philosophical thought is both a product of its social context and an influencer of social dynamics. It highlights the interconnectedness of philosophy with the broader cultural and societal milieu.
Hey Bob,
Thanks for continuing our discussion. I have had to think about your remark "I understand you do not look favorably upon Academic Philosophy" - is this the case, or is it that I have severe problems with the state of universities...? I think it is both. Isabelle Stengers put it thus:
"When objective, benchmarked evaluation will get the effective power to determine what it takes for somebody to work as a philosopher, philosophy will have been killed, at the university at least."
This entire issue is tied up with the transformation of speech and knowledge in the twentieth century that has proved so troublesome, and all the more so by having occurred largely unnoticed. This is more or less the theme for September's Stranger Worlds (fast approaching now!).