[78174] in Daily_Rumour
Get Ready to Beat the Heat with BreezeBox AC - 60% Discount Inside!
daemon@ATHENA.MIT.EDU (BreezeBox AC Special)
Thu Jun 19 07:06:22 2025
Date: Thu, 19 Jun 2025 13:06:20 +0200
From: "BreezeBox AC Special" <BreezeBoxACSpecial@kobaltset.sa.com>
Reply-To: "BreezeBox Portable AC" <BreezeBoxPortableAC@kobaltset.sa.com>
To: <rumour-mtg@bloom-picayune.mit.edu>
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Get Ready to Beat the Heat with BreezeBox AC - 60% Discount Inside!
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cally have not immediately rejected it, as Karl Popper's philosophical theory of falsificationism would have them do. Instead they have gone to considerable lengths to resolve the apparent conflict without rejecting the paradigm. Through ad hoc variations to the theory and sympathetic interpretation of the data, supporting scientists will resolve the apparent conundrum. In extreme cases, they may ignore the data altogether. Thus, the failure of a scientific paradigm will go into crisis when a significant portion of scientists working in the field lose confidence in it. The corollary of this observation is that a paradigm is contingent on the social order amongst scientists at the time it gains ascendancy.
Kuhn's theory has been criticised by scientists such as Richard Dawkins and Alan Sokal as presenting a relativist view of scientific progress.
Donna Haraway's Situated Knowledges
Further information: Knowledge § Situated knowledge
In Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective (1988), Donna Haraway argues that objectivity in science and philosophy is traditionally understood as a kind of disembodied and transcendent "conquering gaze from nowhere.":?581? She argues that this kind of objectivity, in which the subject is split apart and distanced from the object, is an impossible "illusion, a god trick.":?583–587? She demands a re-thinking of objectivity in such a way that, while still striving for "faithful accounts of the real world,":?579? we must also acknowledge our perspective within the world. She calls this new kind of knowledge-making "situated knowledges." Objectivity, she argues, "turns out to be about particular and specific embodiment and ... not about the false vision promising transcendence of all limits and responsibility". This new objectivity, "allows us to become answerable for what we learn ho
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<div style="color:#FFFFFF;font-size:8px;visibility:hidden;">cally have not immediately rejected it, as Karl Popper's philosophical theory of falsificationism would have them do. Instead they have gone to considerable lengths to resolve the apparent conflict without rejecting the paradigm. Throu</div>
<div style="color:#FFFFFF;font-size:8px;visibility:hidden;">gh ad hoc variations to the theory and sympathetic interpretation of the data, supporting scientists will resolve the apparent conundrum. In extreme cases, they may ignore the data altogether. Thus, the failure of a scientific paradigm will go into crisis when a significant portion of scientists working in the field lose confidence in it. The corollary of this observat</div>
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<div style="color:#FFFFFF;font-size:8px;visibility:hidden;">ion is that a paradigm is contingent on the social order amongst scientists at the time it gains ascendancy. Kuhn's theory has been criticised by scientists such as Richard Dawkins and Alan Sokal as presenting a relativist view of scientific progress. Donna Haraway's Situated Kno</div>
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<div style="color:#FFFFFF;font-size:8px;visibility:hidden;">wledges Further information: Knowledge § Situated knowledge In Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective (1988), Donna Haraway argues that objectivity in science and philosophy is traditionally understood as a kind of disembodied and transcendent "conquering gaze from nowhere.":?581? She argues that this kind of objectivity, in which the subject is split apart and distanced from the object, is an impossible "illusion, a god trick.":?583–587? She demands a re-thinking of objectivity in such a way that, while still striving for "faithful accounts of the real world,":?579? we must also acknowledge our perspective within the world. She calls this new kind of knowledge-making "situated knowledges." Objectivity, she argues, "turns out to be about particular and specific embodiment and ... not about the false vision promising transcendence of all limits and responsibility". This new objectivity, "allows us to become answerable for what we learn ho</div>
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