'One can either debate the possibility of the sociology of scientific knowledge or one can do it', wrote Steven Shapin in a recent paper.' This dichotomy is hardly to be taken literally. Shapin would presumably agree that one has to do both. But I think the emphasis that the Edinburgh school Shapin, Barnes, MacKenzie and other relativists, like Collins, have put on empirical studies, on doing sociology of scientific knowledge, is a good thing. However, the complexity of our experienced world makes it an insufficient antidote against wishful thinking to immerse oneself in empirical material. Sound scientific and scholarly results depend on criticism and debate with opposing views. This is a lesson which the new historiography of science, developed during the last few decades, has brought home with renewed force. My paper followed the relativists' invitation to move the focus of the debate from the philosophical to the empirical level.2 I took up two of their most popular and strongest case studies. They are 'strong' in the sense that they issue in claims that even a rationalist would feel support important objections to his views, if they were true. One case was the controversy in genetics between biometricians and Mendelians, as analyzed by Donald MacKenzie and Barry Barnes.3 The other was the controversy between Pasteur and Pouchet, as analyzed by John Farley and Gerald Geison.4 Both of these cases play a central role in Steven Shapin's bold attempt to marshal an army of case studies in favour of relativism, in the paper that I cited above. The Responses of Barnes5 and Collins6 do not go into the empirical substance of the cases. In a short Reply like this there is no room for any precise discussion of the philosophical arguments that Barnes and Collins touch on. I just want to make a few remarks to indicate issues that one should have in mind in handling the case studies. A distinction between what can be called 'internal' and 'external' factors is generally observed in scientific and scholarly debates by most participants, including Barnes and Collins. It is not a valid argument against a view that the people holding it belong to a certain interest group for instance, that they are capitalists, communists or Jews. But we know well that such factors can influence scientific behaviour in important ways. One of my points is that this distinction must also be reflected in our historical account of science. Linked to the distinction that scientists actually make, there is an important difference between the ways that these factors
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