Cultural Boundaries of Science: Credibility on the Line 1st Edition

by Thomas F. Gieryn (Author)

2 customer reviews

ISBN-13: 978-0226292618

ISBN-10: 0226292614

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Why is science so credible? Usual answers center on scientists' objective methods or their powerful instruments. In his new book, Thomas Gieryn argues that a better explanation for the cultural authority of science lies downstream, when scientific claims leave laboratories and enter courtrooms, boardrooms, and living rooms. On such occasions, we use "maps" to decide who to believe—cultural maps demarcating "science" from pseudoscience, ideology, faith, or nonsense.

Gieryn looks at episodes of boundary-work: Was phrenology good science? How about cold fusion? Is social science really scientific? Is organic farming? After centuries of disputes like these, Gieryn finds no stable criteria that absolutely distinguish science from non-science. Science remains a pliable cultural space, flexibly reshaped to claim credibility for some beliefs while denying it to others. In a timely epilogue, Gieryn finds this same controversy at the heart of the raging "science wars."

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About the Author

Thomas F. Gieryn is the Rudy Professor Emeritus of Sociology at Indiana University Bloomington.

Hardcover: 412 pages
Publisher: University of Chicago Press; 1 edition (January 15, 1999)
Language: English
ISBN-10: 0226292614
ISBN-13: 978-0226292618
Product Dimensions: 6 x 1.2 x 9 inches
Shipping Weight: 1.6 pounds (View shipping rates and policies)
Average Customer Review: 2 customer reviews
Amazon Best Sellers Rank: #2,796,729 in Books (See Top 100 in Books)
- #12946 in Books > Science & Math > History & Philosophy
- #67301 in Books > Textbooks > Science & Mathematics
- #82438 in Books > Politics & Social Sciences > Philosophy

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Keith Douglas

Dual possible purposes make part of book worthwhile

July 7, 2001

Format: Paperback

Gieryn's stated purpose in this book is to show how the notions of what science is like are flexible and changing, and provides several case studies where the "boundaries of science" were supposedly at issue. These case studies are developed in a meticulous and careful manner. Nevertheless the case studies are never substantially interpreted to illustrate the book's thesis. No attempt is made to compare the approach of one view at a given time with another to speak of; merely the two sides (at best) are presented. For example, his presentation of the phrenology disputes in the 19th century focus *merely* on social factors (as one might expect from a sociologist) - however, that cannot by itself explain the boundaries involved without showing other factors (epistemic, etc.) were NOT relevant to whatever degree. This said, the cases are presented quite well and clearly as far as they go.
Also, it should be noted that the epilogue where Gieryn discusses his take on the so called "Science War" is riddled with inaccuracies. For example: he accuses the philosopher Mario Bunge of saying that feminists should be excluded from science. This is complete nonsense - as anyone who reads his remarks in context will see. (Bunge was merely denouncing what could be called "radical feminists" who claim quantification is masculine, and so on: Sandra Harding, etc. The article in question makes this clear.)

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J. Henderson

A fascinating analysis of the cultural authority of science.

January 4, 2000

Format: Paperback

In modern cultures, science holds undisputed tenure over the adjudication of knowledge and pseudo-knowledge. Given its epistemological authority, it would seem that the demarcation of the scientific domain from less credible areas of knowledge would follow a universally defined set of criteria. Not so, says Thomas Gieryn in "Cultural Boundaries of Science." To be sure, Gieryn investigates several "credibility contests" wherein precise boundaries of science are needed. In one particular case, for example, "scientific knowledge [was] empirical when contrasted with the metaphysics of religion, but it [was] theoretically abstract when contrasted with the commonsense, hands-on observations of mechanicians."(63) His subsequent case studies are meticulously researched and his arguments cogently made.
But Gieryn is no postmodern critic of the objectivity of knowledge, nor does he reduce its value to paradigmatic contingencies (a la Kuhn). He is a sociologist, not a philosopher, and is concerned only with the "cultural cartography" of science. And in this context, he has come to see concepts such as empirical, rational, and even science function "not as a set of rules for proper fact-construction, but as rhetorical tools deployed in the pursuit or defense of epistemic authority, or in efforts to deny legitimacy to rival claims."(362)

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