The authority of science and the postmodern reformation

Abstract

Popular reactions against science are as old as science itself. The challenge from postmodernity, however, is more fundamental, because it challenges not only what science does, but what science is. The epistemological authority of science is now challenged in much the same way as the spiritual authority of the Catholic Church was challenged by the Reformation. The experience of disruption and instability, the pluralism, relativism, and loss of absolutes of the earlier period are not unlike what we find in our own postmodern condition. Luther's priesthood of all believers has become a priesthood of all knowers in our postmodern reformation. More particularly, we can see how the advent of printing, the humanist cultivation of individuality, and the Copernican mapping of the heavens all have their (post)modern counterparts, in the development of the internet, the cult of narcissism, and the mapping of the human genome.     

The paradigm shift: 11 September and Australia's strategic reformation

This article argues that the perceptual shock of 11 September transformed the mental picture which shapes the Australian government's approach to national security. The expansive and transformationalist range of strategic concepts introduced post-11 September by key government ministers and the prime minister in their public commentary, and formally expressed in a variety of post-11 September policy releases, have been substantial enough to conclude that the central geostrategic narrative underpinning Australia's pre-11 September strategic posture has been diluted sufficiently to render it ‘one of many’ shapers of Australia's post-11 September strategic orientation. It is this article's finding that the perceptual shock of 11 September has been sufficiently consequential to produce a paradigm shift in Australian strategy.     

The reformation of Iraq's foreign relations: new elites and enduring legacies

Iraq has not enjoyed regular foreign relations since 2003, and arguably for several years before. Looking ahead, Iraq is now in a position to develop its foreign relations fully, yet how these relations will be constructed remains unclear. As with all states, Iraq's foreign policy remains conditioned by geopolitical factors— and in particular control of resources, access to waterways, and its geographical location between the Arab world, Turkey, and Iran. There are also the legacies of the Ba'athist regime to consider—and especially the way foreign policy was constructed, and how ‘foreign’ was defined in terms of foreign to the regime, rather than to Iraq. Layered on top of these geopolitical determinants and legacies is the reality of the post‐2003 state. With the removal of the structures of the Ba'athist regime and the emergence of new political elites under the guidance of the US, Iraq's foreign relations are now clearly different, yet some of the patterns of the past still remain very much in place.     

The beginning of ideology: Consciousness and society in the French reformation

David Lewis presented Convention as an alternative to the conventionalism characteristic of early-twentieth-century analytic philosophy. Rudolf Carnap is well known for suggesting the arbitrariness of any particular linguistic convention for engaging in scientific inquiry. Analytic truths are self-consistent, and are not checked against empirical facts to ascertain their veracity. In keeping with the logical positivists before him, Lewis concludes that linguistic communication is conventional. However, despite his firm allegiance to conventions underlying not just languages but also social customs, he pioneered the view that convening need not require any active agreement to participate. Lewis proposed that conventions arise from “an exchange of manifestations of a propensity to conform to a regularity” (87–8).

In reasserting the conventional quality of languages and other practices resting on mutual expectations, Lewis comfortably works within the analytic tradition. Yet he also deviates from his predecessors because his conventionalist approach is comprehensively grounded in instrumentalism. Lewis adopts an extension of David Hume's desire-belief psychology articulated in rational choice theory. He develops his philosophy of convention relying on the highly formal mid-twentieth-century expected utility and game theories. This attempt to account for language and social customs wholly in terms of instrumental rationality has the implication of reducing normativity to preference satisfaction. Lewis’ approach continues in the trend of undermining normative political philosophy because institutions and practices arise spontaneously, without the deliberate involvement of agents. Perhaps Lewis’ Convention is best seen as a resurgent form of analytic philosophy, characterized by “a style of argument, hostility to [ambitious] metaphysics, focus on language, and the dominance of logic and formalization” that solves the dilemma of “combining the analytic inheritance…with normative concerns” by reducing normativity to individuals’ preference fulfillment consistent with the axioms of rational choice.     

The English Fairies

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