apathy maybe
24th October 2006, 02:33
Anarchism and 'anarchistic' knowledge systems
Paul Feyerabend (Against Method - Outline of an anarchistic theory of knowledge, (London: Verso, 1978)), argues (as the title suggests) against any method in scientific exploration. He feels that any rules or guidelines will restrict scientific progress. He also comes to the conclusion that any knowledge system is as good as any other. He rejects the idea that science is somehow above community, and draws the conclusion that if a community wishes to teach (for example) "creation science", that is as valid as teaching evolution. (This is a very quick summary of quite a difficult book, my advice is to read interpretations of Feyerabend's ideas before attempting to read them directly.)
So then, he argues, in effect, for an anarchistic system, no knowledge system is higher in a hierarchy then any other. (He does draw connections with Dadaism (http://en.wikipedia.org/wiki/Dadaism) (see footnote 12 in the introduction) the art 'method' from the 1920's that was also against method).
I contend, that while his system is anarchistic (in the sense of not having hierarchy), it is not useful for anarchism. (Though he does, in my mind correctly, attack scientists who think that their work is not to be directed by community, but rather by their own wishes).
Anarchism is against oppression and subjection. It is for the ability of people to live out their lives to their fullest ability. It is against hierarchy, it is for voluntarism. (See also http://www.revolutionaryleft.com/index.php?showtopic=6421 and http://www.revolutionaryleft.com/index.php?showtopic=28053 )
While there do exist certain forms of anarchism (or other anti-hierarchical political systems) that are irrational (Tolstoy's, the Digger's and other religious types), I contend that the goals of anarchism (a free and open society without oppression) are under threat from irrationalism.
It is true that humans are not completely rational, they have certain biological biases that mean that they might prefer some things over another for irrational reasons. (Hume had some interesting ideas around this, he criticised induction, though he recognised that it was beneficial biologically.)
But despite these biological 'facts of life', humans still have the potential to be quite rational.
Rational, "of or based on reasoning or reason" (The Australian Concise Oxford Dictionary), thought is thought that is lead by reason and logic. I am not defending rationalism as such, but rather attacking irrationalism, and the only alternative to irrationalism is rationalism (used here to mean believing in rational thought, using reason, rather then in any philosophical or theological sense).
Irrationalism is thinking about things in an irrational way, drawing conclusions that are no substantiated by the facts, attributing to supernatural or metaphysical things that could easily be attributed to natural or physical causes.
Irrationalism leads quickly to to religion, with all the possible problems inherent in religion (see the Catholic Church, many forms of Protestantism, many forms of Islam and so on). It can also lead to believing that such things as (hereditary) monarchy are good (when obviously there is no rational reason to support them).
In other words, irrationalism can lead to hierarchy, something that anarchism is against. (Though I am not saying that it will lead to hierarchy, just that the possibility exists.)
So if we are against irrationalism, and I feel we should be because of all the possible problems associated with it, then we are left with rationalism. So I feel that most of Feyerabend's conclusions are not in line with anarchist thought, and that while some of them are useful in and of themselves, we should prefer rational thought, and continue to try and find a rational method for science.
(I'm working on a paper a the the moment in which I will present different ideas about science (including Feyerabend's) and criticism them, before attempting to draw my own conclusions on what exactly science is.)
Paul Feyerabend (Against Method - Outline of an anarchistic theory of knowledge, (London: Verso, 1978)), argues (as the title suggests) against any method in scientific exploration. He feels that any rules or guidelines will restrict scientific progress. He also comes to the conclusion that any knowledge system is as good as any other. He rejects the idea that science is somehow above community, and draws the conclusion that if a community wishes to teach (for example) "creation science", that is as valid as teaching evolution. (This is a very quick summary of quite a difficult book, my advice is to read interpretations of Feyerabend's ideas before attempting to read them directly.)
So then, he argues, in effect, for an anarchistic system, no knowledge system is higher in a hierarchy then any other. (He does draw connections with Dadaism (http://en.wikipedia.org/wiki/Dadaism) (see footnote 12 in the introduction) the art 'method' from the 1920's that was also against method).
I contend, that while his system is anarchistic (in the sense of not having hierarchy), it is not useful for anarchism. (Though he does, in my mind correctly, attack scientists who think that their work is not to be directed by community, but rather by their own wishes).
Anarchism is against oppression and subjection. It is for the ability of people to live out their lives to their fullest ability. It is against hierarchy, it is for voluntarism. (See also http://www.revolutionaryleft.com/index.php?showtopic=6421 and http://www.revolutionaryleft.com/index.php?showtopic=28053 )
While there do exist certain forms of anarchism (or other anti-hierarchical political systems) that are irrational (Tolstoy's, the Digger's and other religious types), I contend that the goals of anarchism (a free and open society without oppression) are under threat from irrationalism.
It is true that humans are not completely rational, they have certain biological biases that mean that they might prefer some things over another for irrational reasons. (Hume had some interesting ideas around this, he criticised induction, though he recognised that it was beneficial biologically.)
But despite these biological 'facts of life', humans still have the potential to be quite rational.
Rational, "of or based on reasoning or reason" (The Australian Concise Oxford Dictionary), thought is thought that is lead by reason and logic. I am not defending rationalism as such, but rather attacking irrationalism, and the only alternative to irrationalism is rationalism (used here to mean believing in rational thought, using reason, rather then in any philosophical or theological sense).
Irrationalism is thinking about things in an irrational way, drawing conclusions that are no substantiated by the facts, attributing to supernatural or metaphysical things that could easily be attributed to natural or physical causes.
Irrationalism leads quickly to to religion, with all the possible problems inherent in religion (see the Catholic Church, many forms of Protestantism, many forms of Islam and so on). It can also lead to believing that such things as (hereditary) monarchy are good (when obviously there is no rational reason to support them).
In other words, irrationalism can lead to hierarchy, something that anarchism is against. (Though I am not saying that it will lead to hierarchy, just that the possibility exists.)
So if we are against irrationalism, and I feel we should be because of all the possible problems associated with it, then we are left with rationalism. So I feel that most of Feyerabend's conclusions are not in line with anarchist thought, and that while some of them are useful in and of themselves, we should prefer rational thought, and continue to try and find a rational method for science.
(I'm working on a paper a the the moment in which I will present different ideas about science (including Feyerabend's) and criticism them, before attempting to draw my own conclusions on what exactly science is.)