Abstract

While scientific pluralism enjoys widespread popularity within the philosophy of science, a related position, epistemic relativism, does not have much traction. Defenders of scientific pluralism, however, dread the question of whether scientific pluralism entails epistemic relativism. It is often argued that if a scientific pluralist accepts epistemic relativism, she will be unable to pass judgment because she believes that “anything goes”. In this article, I will show this concern to be unnecessary. I will also argue that common strategies to differentiate relativism and pluralism fail. Building upon this analysis, I will propose a new way of looking at both positions’ relations. This article aims to understand what explains the friction between scientific pluralism and epistemic relativism. I will demonstrate that conceptualizing both epistemic relativism and scientific pluralism as “stances” sheds better light on their relation and demonstrates that it is, in principle, possible to support both positions at the same time. Preferred policies and levels of analysis, however, cause friction in practice.

Highlights

  • Historian of science Lorraine Daston recently observed that relativism is one of the “ghouls and goblins allegedly let loose” by Thomas Kuhn, which today barely elicits a yawn (Daston 2016, p. 119)

  • If we look beyond the scientific pluralism literature and towards more “canonical” surveys of values, even more agendas are in view

  • Proponents of different epistemic system (ES) will rank some of the shared VEPPs differently in importance

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Summary

Introduction

Historian of science Lorraine Daston recently observed that relativism is one of the “ghouls and goblins allegedly let loose” by Thomas Kuhn, which today barely elicits a yawn (Daston 2016, p. 119). One intrinsic feature of almost every monograph defending a particular version of SP includes a section on why SP does not entail ER. Most of these arguments are quite similar. Card-carrying scientific pluralists argue that their position does not lead to ER because they do not renounce judgment (Kellert, Longino and Waters 2006; Mitchell 2003; Chang 2012). Their SP does not allow an “anything goes”-type of pluralism. Accounts for the differences between SP and ER2? Which aspects of ER and SP produce friction between both positions?

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