Thursday


Michel Foucault

Michel Foucault

Among the many theoretical innovations for which Michel Foucault is remembered is the idea of biopower. We can think of biopower as a reformulation of perennial Foucauldian themes of the exercise of power through institutions that do not explicitly present themselves as being about power. That is to say, the subjugation of populations is brought about not through the traditional institutions of state power, but by way of new institutions purposefully constituted for the reason of monitoring and administrating the unruly bodies of the individuals who collectively constitute the body politic.

Foucault introduced the idea of biopower in The History of Sexuality, Vol. 1, in the chapter, “Right of Death and Power over Life.” Like his predecessor in France, Descartes, Foucault writes in long sentences and long paragraphs, so that it is difficult to quote him accurately without quoting him at great length. His original exposition of biopower needs to be read in full in its context to appreciate it, but I will try to pick out a few manageable quotes to give a sense of Foucault’s exposition.

Here is something like a definition of biopower from Foucault:

“…a power that exerts a positive influence on life, that endeavors to administer, optimize, and multiply it, subjecting it to precise controls and comprehensive regulations.”

Michel Foucault, The History of Sexuality, Vol. 1, translated from the French by Robert Hurley, New York: Pantheon, 1978, p. 137

Later Foucault names specific institutions and practices implicated in the emergence of biopower:

“During the classical period, there was a rapid development of various disciplines — universities, secondary schools, barracks, workshops; there was also the emergence, in the field of political practices and economic observation, of the problems of birthrate, longevity, public health, housing, and migration. Hence there was an explosion of numerous and diverse techniques for achieving the subjugation of bodies and the control of populations, marking the beginning of an era of ‘biopower’.”

Michel Foucault, The History of Sexuality, Vol. 1, translated from the French by Robert Hurley, New York: Pantheon, 1978, p. 140

Prior to the above quotes, Foucault begins his exposition of biopower with an examination of the transition from the traditional “power of life and death” held by sovereigns, which Foucault says was in fact restricted to the power of death, i.e., the right of a sovereign to deprive subjects of their life, to a fundamental change in emphasis so that the “power of life and death” became the power of life, i.e., biopower. The shift from right of death to power over life is what marks the emergence of biopower. Foucault, however, explicitly acknowledged that,

“…wars were never as bloody as they have been since the nineteenth century, and all things being equal, never before did regimes visit such holocausts on their own populations.”

Michel Foucault, The History of Sexuality, Vol. 1, translated from the French by Robert Hurley, New York: Pantheon, 1978, pp. 136-137

This thanatogenous phenomenon is what Edith Wyschogrod called “The Death Event” (which I wrote about in Existential Risk and the Death Event), but if Foucault is right, it is not the Death Event that defines the social milieu of industrial-technological civilization, but rather a “Life Event” that we must postulate parallel to the Death Event.

What is the Life Event parallel to the Death Event? This is nothing other than the loss of belief in an otherworldly reward after death (which defined social institutions from the Axial Age to the Death of God, and which may be the source of the relation between agriculture and the macabre), and the response to this lost possibility of eternal bliss by the quest for health and felicity in this world and in this life.

A key idea in Foucault’s exposition of biopower hinges upon how the contemporary power over life that has replaced the arbitrary right of death on the part of the sovereign has been seamlessly integrated into state institutions, so that state institutions are the mechanism by which biopower is applied, enforced, expanded, and preserved over time. From this perspective, biopower becomes the unifying theme of Foucault’s series of earlier books on asylums for the insane, prisons for the criminal, and clinics for the diseased, all of which institutions had the character of the, “subjugation of bodies and the control of populations” through “precise controls and comprehensive regulations.” (At this point Foucault could have profited from the work of Erving Goffman, who identified a particular subset of “total institutions” that completely regulated the life of the individual.)

What we are seeing today is that the “success” of the imperative of biopower has resulted in longer and healthier lives among docile populations, who dutifully report to their mind-numbing labor of choice and rarely riot. To step outside the confines of acceptable social behavior is to find oneself committed to a total institution such as an asylum or a prison, so that that individual self-censors and self-restrains in order to preempt state action that would bring his behavior into conformity with the norm. With the imperative of biopower largely established and largely uncontested, the next frontier is the imperative of extending biopower to the mind, and rendering the population intellectually docile in the way that bodies have been regulated and rendered docile.

The extension of biopower to the life of the mind might be called psychopower. This extension presumably involves parallel regimes of psychic hygiene that will give the individual mind a longer, healthier life, as biopower has bequeathed a longer, heathier life to the body, but the healthy and hygienic mind is also a mind that has subjugated to precise controls and comprehensive regulation. Cognitive pathology here becomes a pretext for state intervention into the private consciousness of the individual.

The proliferating regimes of therapy, counseling, psychiatric services, so-called “social” services that today almost invariably have a psychiatric component, not to mention the bewildering range of psychotropic medications available to the public — and apparently prescribed as widely as they are known and available — are formulated with an eye to regimenting the intellectual life of the body politic. And this “eye” is none other than the medical gaze now trained upon the individual’s introspection.

The mechanism by which psychopower is obtained has, to date, been the same state institutions that have overseen biopower, but this is already changing. The emergence of biopower in the period of European history that Foucault called “The Classical Age” (“l’âge classique”) was a product of agricultural civilization (specifically, agrarian-ecclesiastical civilization) at its most mature and sophisticated stage of development, shortly before all that agrarian-ecclesiastical civilization had built in terms of social institutions would be swept away by the unprecedented social change resulting from the industrial revolution, which would eventually begin to converge upon a new civilizational paradigm, that of industrial-technological civilization.

Thus biopower at its inception was the ultimate regulation of a biocentric civilization. As civilization makes a transition from being biocentric to technocentric, new instrumentalities of power will be required to implement a regime of docility under radically changed socioeconomic conditions, i.e., technocentric socioeconomic conditions, and this will require technopower, which will take up where biopower leaves off. Biopower conceived after the manner of biocentric civilization, of which agrarian-ecclesiastical civilization is an expression, cannot answer to the regulatory needs of a technocentric civilization, which thus will require a regime of technopower.

Already this process has begun, though the transition from biocentric civilization is likely to be as slow and as gradual as the transition from hunter-gatherer nomadism to the discipline of settled civilization, in which the institutions of biopower first begin to assume their inchoate forms. What we are beginning to see is the transition from state power being embodied in and exercised through social institutions to state power being embodied in and exercised through technological infrastructure. Central to this development is the emergence of the universal surveillance state, in which the structures of power are identical to the structures of electronic surveillance.

The individual participates in social media for the presumptive opportunities for self-expression and self-development, which are believed to have many of the positive social effects that the regulation of docile bodies has had upon longevity and physical comfort. The structure of these networks, however, serves only to reinforce the distribution of power within society. The more alternatives we have for media, the more we hear only of celebrities (in what is coming to be called a “winner take all” economic model). At the same time that the masses are encouraged to occlude their identity through the iteration of celebrity culture that renders the individual invisible and powerless, the individual self is relentlessly marginalized. In Is the decontextualized photograph the privileged semiotic marker of our time? I argued that the proliferating “selfies” that populate social media, as a self-objectification of the self, are nothing but the “death of the self” prognosticated by post-modernists.

It is unlikely in the extreme that most or even many individuals have any kind of ideological commitment to the emerging universal surveillance state or to the death of the subject, but the technological institutions that are increasingly the mediators of all expression and commerce are becoming inescapable, and as they converge upon totality they will effect a reconstruction of society that will consolidate technopower in the hands of the systems administrators of the technocentric state. These structures are already being constituted, and the channeling of power through apparently benign networks will be the triumph of technopower as it replaces biopower.

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Thursday


There is passage in Foucault, in the preface to the English language of The Order of Things, after the more famous passage about the “Chinese dictionary” in Borges, in which he discusses a pathological failure of taxonomy. The theme of Foucault’s book, restated compellingly in this preface, is taxonomy — taxonomy in its most general (and therefore its most philosophical) signification. Taxonomy is a problem.

It appears that certain aphasiacs, when shown various differently coloured skeins of wool on a table top, are consistently unable to arrange them into any coherent pattern; as though that simple rectangle were unable to serve in their case as a homogeneous and neutral space in which things could be placed so as to display at the same time the continuous order of their identities or differences as well as the semantic field of their denomination. Within this simple space in which things are normally arranged and given names, the aphasiac will create a multiplicity of tiny, fragmented regions in which nameless resemblances agglutinate things into unconnected islets; in one corner, they will place the lightest-coloured skeins, in another the red ones, somewhere else those that are softest in texture, in yet another place the longest, or those that have a tinge of purple or those that have been wound up into a ball. But no sooner have they been adumbrated than all these groupings dissolve again, for the field of identity that sustains them, however limited it may be, is still too wide not to be unstable; and so the sick mind continues to infinity, creating groups then dispersing them again, heaping up diverse similarities, destroying those that seem clearest, splitting up things that are identical, superimposing different criteria, frenziedly beginning all over again, becoming more and more disturbed, and teetering finally on the brink of anxiety.

THE ORDER OF THINGS: An Archaeology of the Human Sciences, MICHEL FOUCAULT, A translation of Les Mots et les choses, VINTAGE BOOKS, A Division of Random House, Inc., New York, Preface

Taxonomy is the intersection of words and things — and just this was the original title of Foucault’s book, i.e., words and things — and Foucault brilliantly illustrates both the possibilities and problems inherent in taxonomy. Foucault had an enduring concern for taxonomy, and, as is well known, named his chair at the Collège de France the “History of Systems of Thought” — as though he were seeking a master taxonomy of human knowledge.

Foucault found madness and mental illness in the inability of a test subject to systematically arrange skeins of wool, since each attempted scheme of classification breaks down when it overlaps within another system of classification pursued simultaneously. One suspects that if the task placed before Foucault’s aphasiac were limited in certain ways — perhaps in the number of colors of wool, or the number of categories that could be employed — the task might become practical once a sufficient number of constraints come into play. But the infinite universe investigated by contemporary science is the very antithesis of constraint. There is always more to investigate, and as the sciences themselves grow and fission, begetting new sciences, the task of bringing order to the sciences themselves (rather than to the empirical phenomena that the sciences seek to order) becomes progressively more difficult.

The taxonomy of the sciences is more problematic that usually recognized. Consider these possible categories of science, not all of which are current today:

● natural sciences It is still somewhat common to speak of the “natural sciences,” with our intuitive understanding of what is “natural” as sufficient to classify a given study as an investigation into “nature.” What, then, is not a natural science? At one time there was a strong distinction made between the natural sciences and the formal sciences (q.v.)

● formal sciences The phrase “formal sciences” is rarely used today, though it is still a useful idea, comprising at least mathematics and logic and (for those who know what it is) formal mereology. Today the formal sciences might also include computer science and information science, though I haven’t myself ever heard anyone refer to these sciences as formal sciences. Since the mathematization of the natural sciences beginning with the scientific revolution, the natural sciences have come more and more to approximate formal sciences, to the point that mathematical physics has, at times, only a tenuous relationship to experiments in physics, while it has a much more robust relationship with mathematics.

● moral sciences Philosopher J. R. Lucas has written of the moral sciences, “The University of Cambridge used to have a Faculty of Moral Sciences. It was originally set up in contrast to the Faculty of Natural Sciences, and was concerned with the mores of men rather than the phenomena of nature. But the humane disciplines were hived off to become separate subjects, and when the faculty was finally renamed the Faculty of Philosophy, philosophy was indeed the only subject studied.”

● earth sciences The earth sciences may be understood to be a subdivision of the natural sciences, and may be strongly distinguished from the space sciences, but the distinction between the earth sciences and the space sciences, as well as these two sciences themselves, is quite recent, dating to the advent of the Space Age in the middle of the twentieth century. While the idea behind the earth sciences is ancient, their explicit recognition as a special division within the sciences is recent. I suspect that the fact of seeing the earth from space, made possible by the technology of the space age, contributed greatly to understanding the earth as a unified object of investigation.

● space sciences The space sciences can be defined in contradistinction to the earth sciences, as though science had a need to recapitulate the distinction between the sublunary and the superlunary of Ptolemaic cosmology; however, I don’t think that this was the actual genesis of the idea of a category of space sciences. The emergence of the “Space Age” and its associated specialty technologies, and the sciences that produced these technologies, is the likely source, but the question becomes whether a haphazardly introduced concept roughly corresponding to a practical division of scientific labor constitutes a useful theoretical category.

● social sciences The social sciences would obviously include sociology and cultural anthropology, but would it include biological anthropology? History? Political science? Economics? The social sciences often come under assault for their methodology, which seems to be much less intrinsically quantitative than that of the natural sciences, but are not social communities as “natural” as biologically defined communities?

● human sciences In German there is a term — Geisteswissenschaften — that could be translated as the “spiritual sciences,” and which roughly corresponds to the traditional humanities, but it is not entirely clear whether the human sciences coincide perfectly either with Geisteswissenschaften or the humanities. Foucault’s The Order of Things, quoted above, is subtitled, “An Archaeology of the Human Sciences,” and the human sciences that Foucault examines in particular include philology and economics, inter alia.

● life sciences I assume that “life sciences” was formulated as a collective term for biological sciences, which would include studies like biogeography, which might also be called an instance of the earth sciences, or the natural sciences. But the life sciences would also include all of medicine, which gives us a taxonomy of the medical sciences, though it does not give us a clear demarcation between the life sciences and the natural sciences. Does medicine include all of psychiatry, or ought psychiatric inquiries to be thought of as belonging to the social sciences?

● historical sciences I have written about the historical sciences in several posts, since S. J. Gould often made the point that that historical sciences have a distinctive methodology. In Historical Sciences I argued that there is a sense in which all sciences can be considered historical sciences. Indeed, one of the distinctive aspects of the scientific revolution has been to force human beings to stop assuming the eternity and permanence of the world and to see the world and everything in it as having a natural history. If everything has a natural history, then all investigations are historical investigations and all sciences are historical sciences — but if this is true, then Gould’s claim that the historical sciences have a unique methodology collapses.

There are also, of course, informal distinctions such as that between the “hard” sciences and the “soft” sciences, which is sometimes taken to be the distinction between mathematicized sciences and non-mathematicized sciences, and so may correspond to the rough distinction between the natural sciences and the social sciences, except the that the social sciences are now dominated by statistical methods and can no longer be thought of a non-mathematicized. This leads to problems of classification such as whether economics, for example, is a natural science or a social science.

For each of the science categories above we could attempt either an extensional or an intensional definition, i.e., we could give a list of particular sciences that fall under the category in question, or we could attempt to define the meaning of the term, and the meaning would then govern what sciences are so identified. An extensional definition of the earth sciences might involve a list including geomorphology, biogeography, geology, oceanography, hydrology, climatology, and so forth. An intentional definition of the earth sciences might be something like, “those sciences that have as their object of study the planet earth, its subsystems, and its inhabitants.”

Today we employ the sciences to bring order to our world, but how do we bring order to the sciences? Ordering our scientific knowledge is problematic. It is complicated. It involves unanticipated difficulties that appear when we try to make any taxonomy for the sciences systematic. Each of the scientific categories above (as well as others that I did not include — my list makes no pretension of completeness) implies a principled distinction between the kind of sciences identified by the category and all other sciences, even if the principle by which the distinction is to be made is not entirely clear.

The implicit distinction between the earth sciences and the space sciences has a certain intuitive plausibility, and it is useful to a certain extent, though recently I have tried to point out in Eo-, Exo-, Astro- the importance of astrobiology as unifying terrestrial biology and exobiology in a truly Copernican framework. While the attempted task of a taxonomy of the sciences is important, the nature of the task itself suggests a certain compartmentalization, and too much thinking in terms of compartmentalization can distract us from seeing the larger synthesis. Concepts based on categorization that separates the sciences will be intrinsically different from extended conceptions that emerge from unification. An exclusive concern for the earth sciences, then, might have the subtle affect of reinforcing geocentric, Ptolemaic assumptions, though if we pause for a moment it will be obvious that the earth is a planet, and that the planetary sciences ought to include the earth, and the the planetary sciences might be construed as belonging to the space sciences.

The anxiety experience by Foucault’s aphasiac is likely to be experienced by anyone attempting a systematic taxonomy of the sciences, as here, any mind, whether sick or healthy, might continue to extrapolate distinctions to infinity and still not arrive at a satisfactory method for taking the measure of the sciences in way that contributes both to the clarity of the individual sciences and an understanding of how the various special sciences relate to each other.

On the one hand, perfect rigor of thought would seem to imply that all possible distinctions must be observed and respected, except that not all distinction can be made at the same time because some cut across each other, are mutually exclusive, order the world differently, and subdivide other categories and hierarchies in incompatible schemes. To use a Leibnizean term, not all distinctions are compossible.

To invoke Leibniz in this context is to suggest a Leibnizean approach to the resolution of the difficulty: a Leibnizean conception of conceptual rigor would appeal to the greatest number of distinctions that are compossible and yield a coherent body of knowledge.

A thorough-going taxonomic study of human bodies of knowledge would reveal a great many possible taxonomies, some with overlapping distinctions, but it is likely that there is an optimal arrangement of distinctions that would allow the greatest possible number of distinctions to be employed simultaneously while retaining the unity of knowledge. This would be a system of compossible taxonomy, which might have to reject a few distinctions but which makes use of the greater number of distinctions that are mutually possible within the framework of methodological naturalism as this defines the scientific enterprise.

There are not merely academic considerations. The place of science within industrial-technological civilization means that our conception of science is integral with our conception of civilization; thus to make a systematic taxonomy of the sciences is to make a systematic taxonomy of a civilization that is based upon science. Such conception categories extrapolated from science to civilization will have consequences for human self-understanding and human interaction, which latter does not always take the form of “cultural exchanges” (in the saccharine terminology if international relations). Industrial-technological civilization is in coevolution with industrial-technological warfare, so that a taxonomy of science is also a taxonomy of scientific warfare. Our conception of science will ultimately influence how we kill each other, and how we seek peace in order to stop killing each other.

One of the most distinctive forms of propaganda and social engineering of our time is the creation from whole cloth of artificial and fraudulent sciences. Since science is the condition of legitimacy in industrial-technological civilization, social movements seeking legitimacy seek scientific justification for their moral positions, but the more that science is seen as a means to an end, where the end is stipulated in advance, then science as a process must be compromised because any science that does not tend to the desired socio-political end will be subject to socio-political disapproval or dismissal. While there is a limit to this, the limits are more tolerant than we might suppose: large, complex societies with large and diverse economies can sustain non-survival behavior for a significant period of time — perhaps enough time to conceal the failure of the model employed until it is too late to save the society that has become a victim of its own illusion.

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Saturday


Jane Goodall

One of the greatest contributions to science in the twentieth century was Jane Goodall’s study of chimpanzees in the wild at Gombe, Tanzania. Although Goodall’s work represents a major advance in ethology, it did not come without criticism. Here is how Adrian G. Weiss described some of this criticism:

Jane received her Ph.D. from Cambridge University in 1965. She is one of only eight other people to earn a Ph.D. without a bachelor’s (Montgomery 1991). Her adviser, Robert Hinde, said her methods were not professional, and that she was doing her research wrong. Jane’s major mistake was naming her “subjects”. The animals should be given numbers. Jane also used descriptive, narrative writing in her observations and calculations. She anthropomorphized her animals. Her colleagues and classmates thought she was “doing all wrong”. Robert Hinde did approve her thesis, even though she returned with all of his corrections with the original names and anthropomorphizing.

Most innovative science breaks the established rules of the time. If the innovative science is eventually accepted, it eventually also becomes the basis of a new orthodoxy. Given time, that orthodoxy will be displaced as well, as more innovative work demonstrates new ways of acquiring knowledge. As the old orthodoxy passes out of fashion it often falls either into neglect or may become the target of criticism as vicious as that directed at new and innovative research.

“A real science recognizes and accepts its own history without feeling attacked.” Michel Foucault

I have to imagine that it was this latter phenomenon of formerly accepted scientific discourses falling out of favor and becoming the target of ridicule that inspired one of Foucault’s most famous quotes (which I have cited previously on numerous occasions): “A real science recognizes and accepts its own history without feeling attacked.” Here is the same quote with more context:

Each of my works is a part of my own biography. For one or another reason I had the occasion to feel and live those things. To take a simple example, I used to work in a psychiatric hospital in the 1950s. After having studied philosophy, I wanted to see what madness was: I had been mad enough to study reason; I was reasonable enough to study madness. I was free to move from the patients to the attendants, for I had no precise role. It was the time of the blooming of neurosurgery, the beginning of psychopharmacology, the reign of the traditional institution. At first I accepted things as necessary, but then after three months (I am slow-minded!), I asked, “What is the necessity of these things?” After three years I left the job and went to Sweden in great personal discomfort and started to write a history of these practices. Madness and Civilization was intended to be a first volume. I like to write first volumes, and I hate to write second ones. It was perceived as a psychiatricide, but it was a description from history. You know the difference between a real science and a pseudoscience? A real science recognizes and accepts its own history without feeling attacked. When you tell a psychiatrist his mental institution came from the lazar house, he becomes infuriated.

Truth, Power, Self: An Interview with Michel Foucault — October 25th, 1982, Martin, L. H. et al (1988) Technologies of the Self: A Seminar with Michel Foucault, London: Tavistock. pp.9-15

It remains true that many representatives of even the most sophisticated contemporary sciences react as though attacked when reminded of their discipline’s history. This is true not least because much of science has an unsavory history — at least, by contemporary standards, a lot of scientific history is unsavory, and this gives us reason to believe that many of our efforts today will, in the fullness of time, be consigned to the unsavory inquiries of the past which carry with them norms, evaluations, and assumptions that are no longer considered to be acceptable in polite society. This is, of course, deeply ironic (I could say hypocritical if I wanted to be tendentious) since the standard of acceptability in polite society is one of the most stultifying norms imaginable.

I'm not sure that acceptability in polite society is the best standard for rigorous science.

It has long been debated within academia whether history is a science, or an art, or perhaps even a sui generis literary genre with a peculiar respect for evidence. There is no consensus on this question, and I suspect it will continue to be debated so long as the Western intellectual tradition persists. History, at least, is a recognized discipline. I know of no recognized discipline of the study of civilizations, which in part is why I recently wrote The Future Science of Civilizations.

There is, at present, no science of civilization, though there are many scientists who have written about civilization. I don’t know if there are any university departments on “Civilization Studies,” but if there aren’t, there should be. We can at least say that there is an established literary genre, partly scientific, that is concerned with the problems of civilization (including figures as diverse as Toynbee and Jared Diamond). Even among philosophers, who have a great love of writing, “The philosophy of x,” there are very few works on “the philosophy of civilization” — some, yes, but not many — and, I suspect, few if any departments devoted to the philosophy of civilization. This is a regrettable ellipsis.

When, in the future, we do have a science of civilization, and perhaps also a philosophy of civilization (or, at very least, a philosophy of the science of civilization), this science will have to come to terms with its past as every science has had to (or eventually will have to). The prehistory of the science of civilization is already fairly well established, and there are several known classics of the genre. Many of these classics of the study of civilization are as thoroughly unsavory by contemporary standards as one could possibly hope. The history of pronouncements on civilization is filled with short-sighted, baldly prejudiced, privileged, ethnocentric, and thoroughly anthropocentric formulations. For all that, they still may have something of value to offer.

A technological typology of human societies that is no longer in favor is the tripartite distinction between savagery, barbarism, and civilization. This belongs to the prehistory of the prehistory of civilization, since it establishes the natural history of civilization and its antecedents.

Edward Burnett Tylor proposed that human cultures developed through three basic stages consisting of savagery, barbarism, and civilization. The leading proponent of this savagery-barbarism-civilization scale came to be Lewis Henry Morgan, who gave a detailed exposition of it in his 1877 book Ancient Society (the entire book is conveniently available online for your reading pleasure). A quick sketch of the typology can be found at ANTHROPOLOGICAL THEORIES: Cross-Cultural Analysis.

One of the interesting features of Morgan’s elaboration of Tylor’s idea is his concern to define his stages in terms of technology. From the “lower status of savagery” with its initial use of fire, through a middle stage at which the bow and arrow is introduced, to the “upper status of savagery” which includes pottery, each stage of human development is marked by a definite technological achievement. Similarly with barbarism, which moves through the domestication of animals, irrigation, metal working, and a phonetic alphabet. This breakdown is, in its own way, more detailed than many contemporary decompositions of human social development, as well as being admirably tied to material culture and therefore amenable to confirmation and disconfirmation through archaeological research.

Today, of course, we are much too sophisticated to use terms like “savagery” or “barbarism.” These terms are now held in ill repute, as they are thought to suggest strongly negative evaluations. A friend of mine who studied anthropology told me that the word “primitive” is now referred to as “the P-word” within the discipline, so unacceptable has it become. To call a people (even an historical people now extinct) “savage” is similarly considered beyond the pale. We don’t call people “savage” or “primitive” any more. But the dangers of these terminological obsessions are that we get hung up on the terms and no longer consider theories on their theoretical merits. Jane Goodall’s theoretical work was eventually accepted despite her use of proper names in ethology, and now it is not at all uncommon for researchers to name their subjects that belong to other species.

Some theoreticians, moreover, have come to recognize that there are certain things that can be learned through sympathizing with one’s subject that simply cannot be learned in any other way (score one posthumously for Bergson’s conception of “intellectual sympathy”). Of course, science need not limit itself to a single paradigm of valid research. We can have a “big tent” of science with ample room for many methodologies, and hopefully also with plenty of room for disagreements.

It would be an interesting exercise to take a “dated” work like Lewis Henry Morgan’s book Ancient Society, leave the theoretical content intact, and change only the names. In fact, we could formalize Morgan’s gradations, using numbers instead of names just as Jane Goodall was urged to do. I suspect that Morgan’s work would be treated rather better in this case in comparison to the contemporary reception of its original terminology. We ought to ask ourselves why this is the case. Perhaps it is too much to hope for a “big tent” of science so capacious that it could hold Lewis Henry Morgan’s terminology alongside that of contemporary anthropology, but we have arrived at a big tent of science large enough to hold Jane Goodall’s proper names alongside tagged and numbered specimens.

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