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Arguing for the primacy of the material arrangements of the laboratory in the dynamics of modern molecular biology, the author develops a new epistemology of experimentation in which research is treated as a process for producing epistemic things.
Epistemology, as generally understood by philosophers of science, is rather remote from the history of science and from historical concerns in general. Rheinberger shows that, from the late nineteenth through the late twentieth century, a parallel, alternative discourse sought to come to terms with the rather fundamental experience of the thoroughgoing scientific changes brought on by the revolution in physics. Philosophers of science and historians of science alike contributed their share to what this essay describes as an ongoing quest to historicize epistemology. Historical epistemology, in this sense, is not so concerned with the knowing subject and its mental capacities. Rather, it envisages science as an ongoing cultural endeavor and tries to assess the conditions under which the sciences in all their diversity take shape and change over time.
Arguing for the primacy of the material arrangements of the laboratory in the dynamics of modern molecular biology, the author develops a new epistemology of experimentation in which research is treated as a process for producing epistemic things.
By systematically uncovering and comprehensively examining the epistemological implications of Heidegger's history of being and Foucault's archaeology of discursive formations, Towards an Epistemology of Ruptures shows how Heidegger and Foucault significantly expand the notions of knowledge and thought. This is done by tracing their path-breaking responses to the question: What is the object of thought? The book shows how for both thinkers thought is not just the act by which the object is represented in an idea, and knowledge not just a state of the mind of the individual subject corresponding to the object. Each thinker, in his own way, argues that thought is a productive event in which the subject and the object gain their respective identity and knowledge is the opening up of a space in which the subject and object can encounter each other and in which true and false statements about an object become possible. They thereby lay the ground for a new conceptual framework for rethinking the very relationship between knowledge and its object.
Every day it seems the media focus on yet another new development in biology--gene therapy, the human genome project, the creation of new varieties of animals and plants through genetic engineering. These possibilities have all emanated from molecular biology. A History of Molecular Biology is a complete but compact account for a general readership of the history of this revolution. Michel Morange, himself a molecular biologist, takes us from the turn-of-the-century convergence of molecular biology's two progenitors, genetics and biochemistry, to the perfection of gene splicing and cloning techniques in the 1980s. Drawing on the important work of American, English, and French historians of science, Morange describes the major discoveries--the double helix, messenger RNA, oncogenes, DNA polymerase--but also explains how and why these breakthroughs took place. The book is enlivened by mini-biographies of the founders of molecular biology: Delbrück, Watson and Crick, Monod and Jacob, Nirenberg. This ambitious history covers the story of the transformation of biology over the last one hundred years; the transformation of disciplines: biochemistry, genetics, embryology, and evolutionary biology; and, finally, the emergence of the biotechnology industry. An important contribution to the history of science, A History of Molecular Biology will also be valued by general readers for its clear explanations of the theory and practice of molecular biology today. Molecular biologists themselves will find Morange's historical perspective critical to an understanding of what is at stake in current biological research.
The book provides a thorough exploration of the epistemic dimensions of ignorance: what is ignorance and what are its varieties?
Are the “culture wars” over? When did they begin? What is their relationship to gender struggle and the dynamics of class? In her first full treatment of postcolonial studies, a field that she helped define, Gayatri Chakravorty Spivak, one of the world’s foremost literary theorists, poses these questions from within the postcolonial enclave. “We cannot merely continue to act out the part of Caliban,” Spivak writes; and her book is an attempt to understand and describe a more responsible role for the postcolonial critic. A Critique of Postcolonial Reason tracks the figure of the “native informant” through various cultural practices—philosophy, history, literature—to suggest that it emerges as the metropolitan hybrid. The book addresses feminists, philosophers, critics, and interventionist intellectuals, as they unite and divide. It ranges from Kant’s analytic of the sublime to child labor in Bangladesh. Throughout, the notion of a Third World interloper as the pure victim of a colonialist oppressor emerges as sharply suspect: the mud we sling at certain seemingly overbearing ancestors such as Marx and Kant may be the very ground we stand on. A major critical work, Spivak’s book redefines and repositions the postcolonial critic, leading her through transnational cultural studies into considerations of globality.
What do biologists study when they study "life" today? Drawing on tools from rhetoric and poststructuralist theory, the author argues that the ascent of molecular biology, with its emphasis on molecules such as DNA rather than organisms, was enabled by crucial rhetorical "softwares." Metaphors such as the genetic "code" made possible a transformation of the very concept of life, a transformation that often casts organisms as information systems. With careful readings of key texts from the history of molecular biology—such as those of Erwin Schrödinger, George Gamow, Jacques Monod, and François Jacob—the author maps out the complex relations between the practices of rhetoric and the technoscientific triumphs they accompanied, triumphs that bolstered a "postvital" biology that increasingly elides and questions the boundary between organisms and machines. There have been many popular books, and a few academic ones, on the Human Genome Initiatives. On Beyond Living is a genealogy of these initiatives, a map of how we have come to equate human beings with "information." Melding contemporary theory with scientific discourse, it is certain to provoke discussion (and controversy) in the fields of cultural studies, theory, and science with its penetrating inquiries into the relations between rhetoric and technoscience.
The cultural history of heredity: scholars from a range of disciplines discuss the evolution of the concept of heredity, from the Early Modern understanding of the act of "generation" to its later nineteenth-century definition as the transmission of characteristics across generations. Until the middle of the eighteenth century, the biological makeup of an organism was ascribed to an individual instance of "generation"--involving conception, pregnancy, embryonic development, parturition, lactation, and even astral influences and maternal mood--rather than the biological transmission of traits and characteristics. Discussions of heredity and inheritance took place largely in the legal and political sphere. In Heredity Produced, scholars from a broad range of disciplines explore the development of the concept of heredity from the early modern period to the era of Darwin and Mendel. The contributors examine the evolution of the concept in disparate cultural realms--including law, medicine, and natural history--and show that it did not coalesce into a more general understanding of heredity until the mid-nineteenth century. They consider inheritance and kinship in a legal context; the classification of certain diseases as hereditary; the study of botany; animal and plant breeding and hybridization for desirable characteristics; theories of generation and evolution; and anthropology and its study of physical differences among humans, particularly skin color. The editors argue that only when people, animals, and plants became more mobile--and were separated from their natural habitats through exploration, colonialism, and other causes--could scientists distinguish between inherited and environmentally induced traits and develop a coherent theory of heredity. Contributors David Sabean, Silvia De Renzi, Ulrike Vedder, Carlos López Beltrán, Phillip K. Wilson, Laure Cartron, Staffan Müller-Wille, Marc J. Ratcliff, Roger Wood, Mary Terrall, Peter McLaughlin, François Duchesneau, Ohad Parnes, Renato Mazzolini, Paul White, Nicolas Pethes, Stefan Willer, Helmuth Müller-Sievers
According to Thomas Metzinger, no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. The phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of what a consciously experienced first-person perspective actually is. Building a bridge between the humanities and the empirical sciences of the mind, he develops new conceptual toolkits and metaphors; uses case studies of unusual states of mind such as agnosia, neglect, blindsight, and hallucinations; and offers new sets of multilevel constraints for the concept of consciousness. Metzinger's central question is: How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? His epistemic goal is to determine whether conscious experience, in particular the experience of being someone that results from the emergence of a phenomenal self, can be analyzed on subpersonal levels of description. He also asks if and how our Cartesian intuitions that subjective experiences as such can never be reductively explained are themselves ultimately rooted in the deeper representational structure of our conscious minds.