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Around the Day in Eighty Worlds: Politics of the Pluriverse 《八十个世界的一天:多元宇宙的政治
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332835
Thierry Drumm
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引用次数: 2
B Flach! B Flach! B平!B平!
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332691
Myroslav Laiuk, Ali Kinsella
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引用次数: 0
The Rise and Fall of the Emerald Tigers: Ten Years of Research in Panna National Park 翡翠虎的兴衰:潘纳国家公园的十年研究
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332947
Charles Foster
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引用次数: 2
The Restless Republic: Britain without a Crown 不安的共和国:没有王冠的英国
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10333031
B. Capp
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引用次数: 0
Reintroduction: “The Rorty Shrug” 简介:“罗蒂灌木”
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332705
J. M. Perl
In this brief introduction to part 2 of the Common Knowledge symposium “Whatever Happened to Richard Rorty?” the journal’s editor asks why Rorty was dependent on Thomas Kuhn, rather than Paul Feyerabend or the then-rising stars of “science studies” (such as Bruno Latour), for science-centered arguments to support his own philosophical neopragmatism. The editor cites a letter from Rorty sent to him in the early 1990s, suggesting that the differences between Feyerabend and himself were temperamental more than philosophical. Rorty enjoyed referring to himself and others like him as “we atheists,” by which he seems to have meant “those of us repelled by extravagant or overheated claims and absolutes.” His tendency was thus to pull back in what might seem to be bored alarm from treatments of science as superior, perilous, or in any essential way different from other forms of intellectual discourse. Rorty’s understanding of these approaches to science as temperamentally religious appears lately to have been vindicated by the emergence of the primeval goddess “Gaia” in the rhetoric of science studies.
在这篇关于常识研讨会“理查德·罗蒂发生了什么?”杂志的编辑问,为什么罗蒂依赖托马斯·库恩,而不是保罗·费耶阿本德或当时冉冉升起的“科学研究”之星(如布鲁诺·拉图尔),以科学为中心的论点来支持他自己的哲学新实用主义。编辑引用了罗蒂在20世纪90年代初寄给他的一封信,暗示费耶阿本德和他自己之间的差异更多的是气质上的,而不是哲学上的。罗蒂喜欢把自己和其他像他一样的人称为“我们无神论者”,他的意思似乎是“我们这些被奢侈或过热的主张和绝对主义排斥的人”。因此,他倾向于将科学视为优越的、危险的,或在任何本质上不同于其他形式的知识话语的处理方式,这似乎是无聊的警告。罗蒂把这些研究科学的方法理解为一种气质上的宗教性,最近,在科学研究的修辞中出现了原始女神“盖亚”,这似乎证明了罗蒂的理解是正确的。
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引用次数: 0
Vesper Flights: New and Collected Essays 《Vesper Flights:新文集》
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10333087
Thibault De Meyer
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引用次数: 1
From Rorty To Gaia 从罗蒂到盖亚
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332747
J. Golinski
Abstract:This contribution to the Common Knowledge symposium “Whatever Happened to Richard Rorty?” endorses Nicholas Gaskill’s analysis of Rorty’s limited legacy in the field of science and technology studies. It shows how, rather than engaging with scientific practice in a substantial way, Rorty relied heavily on the ideas of Thomas Kuhn. The article surveys the development of science studies since Kuhn’s day, sketching an intellectual genealogy for Bruno Latour and Isabelle Stengers, whose work addresses — much more directly than Rorty’s — current concerns with the climate crisis and environmental degradation.
摘要:本文是对常识研讨会“理查德·罗蒂到底发生了什么?”赞同尼古拉斯·加斯基尔(Nicholas Gaskill)对罗蒂在科学技术研究领域有限遗产的分析。它显示了罗蒂如何在很大程度上依赖于托马斯·库恩(Thomas Kuhn)的观点,而不是实质性地参与科学实践。这篇文章调查了自库恩时代以来科学研究的发展,勾勒出布鲁诺·拉图尔和伊莎贝尔·斯坦厄斯的知识谱系,他们的工作比罗蒂更直接地解决了当前对气候危机和环境退化的关注。
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引用次数: 0
Here and There: Sites of Philosophy 这里和那里:哲学的场所
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332821
S. Mulhall
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引用次数: 0
The Murder of Professor Schlick: The Rise and Fall of the Vienna Circle by David Edmonds (review) 大卫·埃德蒙兹的《施利克教授谋杀案:维也纳圈的兴衰》(评论)
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332807
A. Janik
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引用次数: 0
Promises and Perils of Rortian Conversation 罗蒂安对话的承诺与危险
4区 社会学 Q1 Arts and Humanities Pub Date : 2023-01-01 DOI: 10.1215/0961754x-10332719
J. J. Bono
As a contribution to the Common Knowledge symposium “Whatever Happened to Richard Rorty?,” this essay elucidates how Isabelle Stengers's signature idea of an “ecology of practices” offers a way to establish claims to expertise and—within limits that are, in effect, the limits of specific scientific practices—claims of authority within science that Rorty would have denied. The problems facing Rorty's understanding of science also imperil his vision of a society admirably seeking to realize what he calls “social hope.” Once again, Stengers's ecology of practices, together with her cosmopolitical perspective, offers grounds for questioning Rorty's utopian belief that endless conversation should lead to continual expansion of the “we” who constitute liberal society. Her idea also provides tools for engaging, in mutually respectful and sensitive encounters that reopen prospects for social hope, the multiplicity of voices, perspectives, and practices of the “others” who have been excluded from liberal society.
作为对常识研讨会“理查德·罗蒂发生了什么?”,这篇文章阐明了伊莎贝尔·斯坦厄斯(Isabelle Stengers)的标志性思想“实践生态学”(ecology of practices)是如何提供了一种方法来确立对专业知识的主张,并在实际上是特定科学实践的限制范围内,确立罗蒂可能会否认的科学权威主张。罗蒂对科学的理解所面临的问题,也危及他对一个令人钦佩地寻求实现他所谓的“社会希望”的社会的看法。再一次,斯坦格斯的实践生态学,连同她的世界政治视角,为质疑罗蒂的乌托邦信念提供了依据,罗蒂认为无休止的对话应该导致构成自由社会的“我们”的不断扩张。她的想法也为参与提供了工具,在相互尊重和敏感的遭遇中,重新打开了社会希望的前景,重新打开了被排除在自由社会之外的“他者”的声音、观点和实践的多样性。
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引用次数: 0
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