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Humans, however much we would care to think otherwise, do not represent the fated pinnacle of ape evolution. The diversity of life, from single-celled organisms to multicellular animals and plants, is the result of a long, complex, and highly chancy history. But how profoundly has chance shaped life on earth? And what, precisely, do we mean by chance? Bringing together biologists, philosophers of science, and historians of science, Chance in Evolution is the first book to untangle the far-reaching effects of chance, contingency, and randomness on the evolution of life.

The book begins by placing chance in historical context, starting with the ancients and moving through Darwin and his contemporaries, documenting how the understanding of chance changed as Darwin’s theory of evolution by natural selection developed into the modern synthesis, and how the acceptance of chance in Darwinian theory affected theological resistance to it. Subsequent chapters detail the role of chance in contemporary evolutionary theory—in particular, in connection with the concepts of genetic drift, mutation, and parallel evolution—as well as recent empirical work in the experimental evolution of microbes and in paleobiology. By engaging in collaboration across biology, history, philosophy, and theology, this book offers a comprehensive and synthetic overview both of the history of chance in evolution and of our current best understanding of the impact of chance on life on earth.

The scientific discovery that chaotic systems embody deep structures of order is one of such wide-ranging implications that it has attracted attention across a spectrum of disciplines, including the humanities. In this volume, fourteen theorists explore the significance for literary and cultural studies of the new paradigm of chaotics, forging connections between contemporary literature and the science of chaos. They examine how changing ideas of order and disorder enable new readings of scientific and literary texts, from Newton's Principia to Ruskin's autobiography, from Victorian serial fiction to Borges's short stories.

N. Katherine Hayles traces shifts in meaning that chaos has undergone within the Western tradition, suggesting that the science of chaos articulates categories that cannot be assimilated into the traditional dichotomy of order and disorder. She and her contributors take the relation between order and disorder as a theme and develop its implications for understanding texts, metaphors, metafiction, audience response, and the process of interpretation itself. Their innovative and diverse work opens the interdisciplinary field of chaotics to literary inquiry.

A compilation of selected papers presented at the 1989 Charles S. Pierce International Congress

Interest in Charles Sanders Peirce (1839-1914) is today worldwide. Ernest Nagel of Columbia University wrote in 1959 that "there is a fair consensus among historians of ideas that Charles Sanders Peirce remains the most original, versatile, and comprehensive philosophical mind this country has yet produced." The breadth of topics discussed in the present volume suggests that this is as true today as it was in 1959.

Papers concerning Peirce's philosophy of science were given at the Harvard Congress by representatives from Italy, France, Sweden, Finland, Korea, India, Denmark, Greece, Brazil, Belgium, Spain, Germany, and the United States. The Charles S. Peirce Sesquicentennial International Congress opened at Harvard University on September 5, 1989, and concluded on the 10th—Peirce's birthday. The Congress was host to approximately 450 scholars from 26 different nations. The present volume is a compilation of selected papers presented at that Congress.

The philosophy of science and its logic are themes in the work of Charles Peirce that have been of greatest interest to scholars. Peirce was himself a physical scientist. He worked as an assistant at the Harvard Astronomical Observatory from 1869 to 1872 and made a series of astronomical observations there from 1872 to 1875. Solon I. Bailey says of these observations, "The first attempt at the Harvard Observatory to determine the form of the Milky Way, or the galactic system, was made by Charles S. Peirce....The investigation was of a pioneer nature, founded on scant data."

Peirce also made major contributions in fields as diverse as mathematical logic and psychology. C. I. Lewis has remarked that "the head and font of mathematical logic are found in the calculus of propositional functions as developed by Peirce and Schroeder." Peirce subsequently invented, almost from whole cloth, semiotics - the science of the meaning of signs. Ogden and Richards, the British critics, say that "by far the most elaborate and determined attempt to give an account of signs and their meanings is that of the American logician C. S. Peirce, from whom William James took the idea and the term Pragmatism, and whose Algebra of Dyadic Relations was developed by Schroeder."

Are Milton’s Paradise Lost, Ronald Reagan’s “Star Wars” missile defense program, our culture’s fascination with UFOs and alien abductions, and Louis Farrakhan’s views on racial Armageddon somehow linked? In Children of Ezekiel Michael Lieb reveals the connections between these phenomena and the way culture has persistently related the divine to the technological. In a work of special interest at the approach of the millennium, Lieb traces these and other diverse cultural moments—all descended from the prophet Ezekiel’s vision of a fiery divine chariot in the sky—from antiquity to the present, across high and low culture, to reveal the pervasive impact of this visionary experience on the modern world.
Beginning with the merkabah chariot literature of Hebrew and Gnostic mysticism, Lieb shows how religiously inspired people concerned with annihilating their heretical enemies seized on Ezekiel’s vision as revealing the technologically superior instrument of God’s righteous anger. He describes how many who seek to know the unknowable that is the power of God conceive it in technological terms—and how that power is associated with political aims and a heralding of the end of time. For Milton, Ezekiel’s chariot becomes the vehicle in which the Son of God does battle with the rebellious angels. In the modern age, it may take the form of a locomotive, tank, airplane, missile, or UFO. Technology itself is seen as a divine gift and an embodiment of God in the temporal world. As Lieb demonstrates, the impetus to produce modern technology arises not merely from the desire for profit or military might but also from religious-spiritual motives.
Including discussions of conservative evangelical Christian movements, Reagan’s ballistic shooting gallery in the sky, and the Nation of Islam’s vision of the “mother plane” as the vehicle of retribution in the war against racial oppression, Children of Ezekiel will enthrall readers who have been captivated, either through religious belief or intellectual interests, by a common thread uniting millennial religious beliefs, racial conflict, and political and militaristic aspirations.

What happens when the body becomes art in the age of biotechnological reproduction? In Chinese Surplus Ari Larissa Heinrich examines transnational Chinese aesthetic production to demonstrate how representations of the medically commodified body can illuminate the effects of biopolitical violence and postcolonialism in contemporary life. From the earliest appearance of Frankenstein in China to the more recent phenomenon of "cadaver art," he shows how vivid images of a blood transfusion as performance art or a plastinated corpse without its skin—however upsetting to witness—constitute the new "realism" of our times. Adapting Foucauldian biopolitics to better account for race, Heinrich provides a means to theorize the relationship between the development of new medical technologies and the representation of the human body as a site of annexation, extraction, art, and meaning-making.

It is generally assumed that, in polite company, you don’t talk politics, religion, or money. But in recent years, it seems “climate change” needs to be added to that list. Incorporating all of the above, few topics can divide a dinner party faster. Yet, while much ink has been spilled on both sides of the issue, few have considered the debate itself and what it reveals about modern culture.

Climate Conundrums is a journey through how we as humans think, individually and collectively, about the debate. It eschews rhetoric or fist-pounding conclusions and instead explores our ongoing attempts to reach a societal understanding about climate change and how we should respond to it. The essays throughout are broadly organized around our relationship with nature, the challenges facing human society, and the path ahead for civilization. Each begins with a question—Can we make nature better? Could science and religion reconcile?—and from there follows an introspective path through all sides of the debates. Some are longstanding issues, such as whether humans are growing increasingly distant from nature. Others are brought on by recent developments, such as whether technology can eventually solve all of society’s needs.

While no final answers are given, the insights that come from reflecting on these questions can help us better find our way and better connect with each other across the climate divide.

On contemporary communication in its various human and nonhuman forms

Contemporary communication puts us not only in conversation with one another but also with our machinery. Machine communication—to communicate not just via but also with machines—is therefore the focus of this volume. Diving into digital communications history, Finn Brunton brings to the fore the alienness of computational communication by looking at network timekeeping, automated trolling, and early attempts at communication with extraterrestrial life. Picking up this fascination with inhuman communication, Mercedes Bunz then performs a close reading of interaction design and interfaces to show how technology addresses humans (as very young children). Finally, Paula Bialski shares her findings from a field study of software development, analyzing the communicative forms that occur when code is written by separate people. Today, communication unfolds merely between two or more conscious entities but often includes an invisible third party. Inspired by this drastic shift, this volume uncovers new meanings of what it means “to communicate.”  

"Put together one of the world's best science writers with one of the universe's most fascinating subjects and you are bound to produce a wonderful book. . . . The subject of complexity is vital and controversial. This book is important and beautifully done."—Stephen Jay Gould

"[Complexity] is that curious mix of complication and organization that we find throughout the natural and human worlds: the workings of a cell, the structure of the brain, the behavior of the stock market, the shifts of political power. . . . It is time science . . . thinks about meaning as well as counting information. . . . This is the core of the complexity manifesto. Read it, think about it . . . but don't ignore it."—Ian Stewart, Nature

This second edition has been brought up to date with an essay entitled "On the Edge in the Business World" and an interview with John Holland, author of Emergence: From Chaos to Order.

Concepts, Theories, and the Mind-Body Problem was first published in 1958. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.

This is Volume II of the Minnesota Studies in the Philosophy of Science, a series published in cooperation with the Minnesota Center for Philosophy of Science at the University of Minnesota. The series editors are Herbert Feigl and Grover Maxwell, who are also co-editors, with Michael Scriven, of this volume.

The ten papers by eleven authors which make up the content of this volume are the result of collaborative research of the Center in philosophical and methodological problems of science in general and psychology in particular. The contributors are Paul Oppenheim, Hilary Putnam, Carl G. Hempel, Michael Scriven, Arthur Pap, Wilfrid Sellars,

H. Gavin Alexander, P.F. Strawson, Karl Zener, Herbert Feigl, and Paul E. Meehl. In addition, an extensive discussion of "Internationality and the Mental" by Wilfrid Sellars and Roderick Chisholm is presented in an appendix.

In a review of this volume the journal Psychiatric Quarterly commented: "These essays will not prove easy for the layman to read, but he can hardly fail to find his effort rewarded if he is persistent. For the professional behavioral scientist increased awareness and caution—in his use of scientific language, and thinking about scientific theory—should result."

One of the papers in this volume, "The 'Mental' and the 'Physical'" by Herbert Feigl, has been published by the University of Minnesota Press with further discussion by Dr. Feigl as a separate book, The "Mental" and the "Physical": The Essay and a Postscript.

From flea bites to galaxies, from love affairs to shadows, Paul Feyerabend reveled in the sensory and intellectual abundance that surrounds us. He found it equally striking that human senses and human intelligence are able to take in only a fraction of these riches. "This a blessing, not a drawback," he writes. "A superconscious organism would not be superwise, it would be paralyzed." This human reduction of experience to a manageable level is the heart of Conquest of Abundance, the book on which Feyerabend was at work when he died in 1994.
Prepared from drafts of the manuscript left at his death, working notes, and lectures and articles Feyerabend wrote while the larger work was in progress, Conquest of Abundance offers up rich exploration and startling insights with the charm, lucidity, and sense of mischief that are his hallmarks. Feyerabend is fascinated by how we attempt to explain and predict the mysteries of the natural world, and he looks at the ways in which we abstract experience, explain anomalies, and reduce wonder to formulas and equations. Through his exploration of the positive and negative consequences of these efforts, Feyerabend reveals the "conquest of abundance" as an integral part of the history and character of Western civilization.

"Paul Feyerabend . . . was the Norman Mailer of philosophy. . . . brilliant, brave, adventurous, original and quirky."—Richard Rorty, New Republic

"As much a smudged icon as a philosophical position holder, [Feyerabend] was alluring and erotic, a torch singer for philosophical anarchy."—Nancy Maull, New York Times Book Review

"[A] kind of final testament of Feyerabend's thought . . . Conquest of Abundance is as much the product of a brilliant, scintillating style as of an immense erudition and culture. . . . This book is as abundant and rich as the world it envisions."—Arkady Plotnitsky, Chicago Tribune

In the pursuit of knowledge, Dorion Sagan argues in this dazzlingly eclectic, rigorously crafted, and deliciously witty collection of essays, scientific authoritarianism and philosophical obscurantism are equally formidable obstacles to discovery. As science has become more specialized and more costly, its questing spirit has been constrained by dogma. And philosophy, perhaps the discipline best placed to question orthodoxy, has retreated behind dense theoretical language and arcane topics of learning.

Guided by a capacious, democratic view of science inspired by the examples set by his late parents—Carl Sagan, who popularized the study of the cosmos, and Lynn Margulis, an evolutionary biologist who repeatedly clashed with the scientific establishment—Sagan draws on classical and contemporary philosophy to intervene provocatively in often-charged debates on thermodynamics, linear and nonlinear time, purpose, ethics, the links between language and psychedelic drugs, the search for extraterrestrial intelligence, and the occupation of the human body by microbial others. Informed by a countercultural sensibility, a deep engagement with speculative thought, and a hardheaded scientific skepticism, he advances controversial positions on such seemingly sacrosanct subjects as evolution and entropy. At the same time, he creatively considers a wide range of thinkers, from Socrates to Bataille and Descartes to von Uexküll, to reflect on sex, biopolitics, and the free will of Kermit the Frog.

Refreshingly nonconformist and polemically incisive, Cosmic Apprentice challenges readers to reject both dogma and cliché and instead recover the intellectual spirit of adventure that should—and can once again—animate both science and philosophy.

From Einstein’s quest for a unified field theory to Stephen Hawking’s belief that we “would know the mind of God” through such a theory, contemporary science—and physics in particular—has claimed that it alone possesses absolute knowledge of the universe. In a sweeping work of philosophical inquiry, originally published in French in seven volumes, Isabelle Stengers builds on her previous intellectual accomplishments to explore the role and authority of science in modern societies and to challenge its pretensions to objectivity, rationality, and truth.

 

For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them. She addresses conceptual themes crucial for modern science, such as the formation of physical-mathematical intelligibility, from Galilean mechanics and the origin of dynamics to quantum theory, the question of biological reductionism, and the power relations at work in the social and behavioral sciences. Focusing on the polemical and creative aspects of such themes, she argues for an ecology of practices that takes into account how scientific knowledge evolves, the constraints and obligations such practices impose, and the impact they have on the sciences and beyond.

 

This perspective, which demands that competing practices and interests be taken seriously rather than merely (and often condescendingly) tolerated, poses a profound political and ethical challenge. In place of both absolutism and tolerance, she proposes a cosmopolitics—modeled on the ideal scientific method that considers all assumptions and facts as being open to question—that reintegrates the natural and the social, the modern and the archaic, the scientific and the irrational.

 

Cosmopolitics I includes the first three volumes of the original work. Cosmopolitics II will be published by the University of Minnesota Press in Spring 2011.

Originally published in French in seven volumes, Cosmopolitics investigates the role and authority of the sciences in modern societies and challenges their claims to objectivity, rationality, and truth. Cosmopolitics II includes the first English-language translations of the last four books: Quantum Mechanics: The End of the Dream, In the Name of the Arrow of Time: Prigogine’s Challenge, Life and Artifice: The Faces of Emergence, and The Curse of Tolerance.

Arguing for an “ecology of practices” in the sciences, Isabelle Stengers explores the discordant landscape of knowledge derived from modern science, seeking intellectual consistency among contradictory, confrontational, and mutually exclusive philosophical ambitions and approaches. For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them.

Stengers concludes this philosophical inquiry with a forceful critique of tolerance; it is a fundamentally condescending attitude, she contends, that prevents those worldviews that challenge dominant explanatory systems from being taken seriously. Instead of tolerance, she proposes a “cosmopolitics” that rejects politics as a universal category and allows modern scientific practices to peacefully coexist with other forms of knowledge.

Thomas Kuhn and Karl Popper are believed by many who study science to be the two key thinkers of the twentieth century. Each addressed the question of how scientific theories change, but they came to different conclusions.
 
By turning our attention to ambiguity and indecision in science, Menachem Fisch, in Creatively Undecided, offers a new way to look at how scientific understandings change. Following Kuhn, Fisch argues that scientific practice depends on the framework in which it is conducted, but he also shows that those frameworks can be understood as the possible outcomes of the rational deliberation that Popper viewed as central to theory change. How can a scientist subject her standards to rational appraisal if that very act requires the use of those standards? The way out, Fisch argues, is by looking at the incentives scientists have to create alternative frameworks in the first place. Fisch argues that while science can only be transformed from within, by people who have standing in the field, criticism from the outside is essential. We may not be able to be sufficiently self-critical on our own, but trusted criticism from outside, even if resisted, can begin to change our perspective—at which point transformative self-criticism becomes a real option. 

Why is science so credible? Usual answers center on scientists' objective methods or their powerful instruments. In his new book, Thomas Gieryn argues that a better explanation for the cultural authority of science lies downstream, when scientific claims leave laboratories and enter courtrooms, boardrooms, and living rooms. On such occasions, we use "maps" to decide who to believe—cultural maps demarcating "science" from pseudoscience, ideology, faith, or nonsense.

Gieryn looks at episodes of boundary-work: Was phrenology good science? How about cold fusion? Is social science really scientific? Is organic farming? After centuries of disputes like these, Gieryn finds no stable criteria that absolutely distinguish science from non-science. Science remains a pliable cultural space, flexibly reshaped to claim credibility for some beliefs while denying it to others. In a timely epilogue, Gieryn finds this same controversy at the heart of the raging "science wars."

Cultural accounts of scientific ideas and practices have increasingly come to be welcomed as a corrective to previous—and still widely held—theories of scientific knowledge and practices as universal. The editors caution, however, against the temptation to overgeneralize the work of culture, and to lapse into a kind of essentialism that flattens the range and variety of scientific work. The book refers to this tendency as culturalism. The contributors to the volume model a new path where historicized and cultural accounts of scientific practice retain their specificity and complexity without falling into the traps of culturalism. They examine, among other issues, the potential of using notions of culture to study behavior in financial markets; the ideology, organization, and practice of earthquake monitoring and prediction during China's Cultural Revolution; the history of quadratic equations in China; and how studying the "glass ceiling" and employment discrimination became accepted in the social sciences. Demonstrating the need to understand the work of culture as a fluid and dynamic process that directly both shapes and is shaped by scientific practice, Cultures without Culturalism makes an important intervention in science studies.

Contributors. Bruno Belhoste, Karine Chemla, Caroline Ehrhardt, Fa-ti Fan,Kenji Ito, Evelyn Fox Keller, Guillaume Lachenal, Donald MacKenzie, Mary S. Morgan, Nancy J. Nersessian, David Rabouin, Hans-Jörg Rheinberger, Claude Rosental, Koen Vermeir

With the recent landing of the Mars rover Curiosity, it seems safe to assume that the idea of being curious is alive and well in modern science—that it’s not merely encouraged but is seen as an essential component of the scientific mission. Yet there was a time when curiosity was condemned. Neither Pandora nor Eve could resist the dangerous allure of unanswered questions, and all knowledge wasn’t equal—for millennia it was believed that there were some things we should not try to know. In the late sixteenth century this attitude began to change dramatically, and in Curiosity: How Science Became Interested in Everything, Philip Ball investigates how curiosity first became sanctioned—when it changed from a vice to a virtue and how it became permissible to ask any and every question about the world.

 

Looking closely at the sixteenth through eighteenth centuries, Ball vividly brings to life the age when modern science began, a time that spans the lives of Galileo and Isaac Newton. In this entertaining and illuminating account of the rise of science as we know it, Ball tells of scientists both legendary and lesser known, from Copernicus and Kepler to Robert Boyle, as well as the inventions and technologies that were inspired by curiosity itself, such as the telescope and the microscope. The so-called Scientific Revolution is often told as a story of great geniuses illuminating the world with flashes of inspiration. But Curiosity reveals a more complex story, in which the liberation—and subsequent taming—of curiosity was linked to magic, religion, literature, travel, trade, and empire. Ball also asks what has become of curiosity today: how it functions in science, how it is spun and packaged for consumption, how well it is being sustained, and how the changing shape of science influences the kinds of questions it may continue to ask.

 

Though proverbial wisdom tell us that it was through curiosity that our innocence was lost, that has not deterred us. Instead, it has been completely the contrary: today we spend vast sums trying to reconstruct the first instants of creation in particle accelerators, out of a pure desire to know. Ball refuses to let us take this desire for granted, and this book is a perfect homage to such an inquisitive attitude.