Миф науки как источник прогресса

Abstract

In the philosophy of science and technology, scientific progress has been usually considered in a logical-methodological way, namely, from the point of view of the capacity to solve problems, the theoretical and empirical success of a certain theory or scientific research program. These are the concepts of K. Popper, I. Lakatos, and L. Laudan. They are opposed by historical and sociological ap­proaches to the development of science by T. Kuhn, S. Toulmin, and P. Feyer­abend. The article proposes a variant of the second approach – socio-epistemo­logical and, in particular, value interpretation of scientific progress shifting the focus of the discourse on scientific progress to the world-view and ideological circumstances of the development of science not only as knowledge, but as a form of culture and social institution. There is a polemic with the thesis by A.L. Nikiforov about the dominant pragmatic need for science and the primacy of its applied results, as ifthe modern achievement of which science has al­legedly fulfilled as well as the purpose prescribed to it by F. Bacon, and even ex­hausted its progressive potential. Criticism of the position by A.L. Nikiforov is based on an alternative view on science, which follows from a different interpre­tation of the New Times scientific revolution and the purpose of science in gen­eral. Scientific progress is seen in the creation by science of a new image of the world, new ways of communication, new moral guidelines, the design of new ways of social order. Such a science does not fit into the narrow, logical-method­ological criteria of scientific rationality. However, it is precisely this culture-forming, socio-cultural function of science that allows us to talk about science as an enterprise that contributes to social progress and, if progressive, it is precisely because of this circumstance.