REALISM WITHOUT TRUTH: A REVIEW OF GIERE'S SCIENCE WITHOUT LAWS AND SCIENTIFIC PERSPECTIVISM

An increasingly popular view among philosophers of science is that of science as action—as the collective activity of scientists working in socially‐coordinated communities. Scientists are seen not as dispassionate pursuers of Truth, but as active participants in a social enterprise, and science is viewed on a continuum with other human activities. When taken to an extreme, the science‐as‐social‐process view can be taken to imply that science is no different from any other human activity, and therefore can make no privileged claims about its knowledge of the world. Such extreme views are normally contrasted with equally extreme views of classical science, as uncovering Universal Truth. In Science Without Laws and Scientific Perspectivism, Giere outlines an approach to understanding science that finds a middle ground between these extremes. He acknowledges that science occurs in a social and historical context, and that scientific models are constructions designed and created to serve human ends. At the same time, however, scientific models correspond to parts of the world in ways that can legitimately be termed objective. Giere's position, perspectival realism, shares important common ground with Skinner's writings on science, some of which are explored in this review. Perhaps most fundamentally, Giere shares with Skinner the view that science itself is amenable to scientific inquiry: scientific principles can and should be brought to bear on the process of science. The two approaches offer different but complementary perspectives on the nature of science, both of which are needed in a comprehensive understanding of science.     

假字的Stroop效应:汉字部件对颜色命名的影响

通过变化左、右部件和上、中、下部件而制作的假字,采用两因素被试内设计,共80名大学生参加两个实验,考察汉字部件的Stroop效应。结果发现:(1)由"红"、"黄"两字不同部件所构成的假字分别影响对红、黄颜色的命名;(2)不同位置的部件所构成的假字,其产生的Stroop效应不同,即左部件比右部件,上部件比中、下部件产生的影响更明显。最后在平行分布式加工模型的范畴内讨论了其加工机制。     

Muslim veil as politics: political autonomy, women and Syariah Islam in Aceh

This article examines the interlinking of political autonomy, Syariah law and women in contemporary Aceh. Looking at Aceh’s historical precedents, current sociocultural and political developments cannot be seen as manifestations of Islamic revival. It would be misleading to look at the implementation of Syariah Islam in general and the enforcement of veiling in particular as signs of the radicalization of Islam. Islam in Aceh has always had political meanings. It shapes an identity characterized by a long collective history of rebellion against foreign oppression and repression. The revival however is seen in notions of gender dominance and order, which have profound consequences for women’s lives. Using articles from 2005 to 2006 in Serambi, a locally published newspaper in Aceh, an assessment is made of how Syariah Islam has affected women’s lives.

The tragedy of a comic: fundamentalists crusading against fundamentalists

Christian Fundamentalists used to read the apocalyptic scenario through the “red” filter of communism, but since the 1980s the target has shifted to the “green tide” of Islam. One of the more colorful Fundamentalist diatribes against Islam is cartoon evangelist Jack Chick’s The Prophet, a comic book that calls Islam a Satanic plot hatched by the Catholic church. This article examines the rhetoric of Christian Fundamentalist diatribe against Islam in light of apocalyptic scenarios drawn out of biblical prophecy. Chick’s comic and the millenarian Hal Lindsay’s The Late Great Planet Earth are placed in the context of doctrinal attacks on Islam in medieval Christendom. In tracing the usage of “Islamic fundamentalism,” I argue that the term “fundamentalism” is problematic for cross-cultural studies of religious expression and movements.

Visions & visualizations: negotiating space for European Muslims

Whether one chooses to view it as a negative or a positive development, history refers us to a difficult fact to ignore; the development of European civilization and consequently European identity, is impossible to imagine without Islam and Muslims. How deep the input has been is open to discussion and debate by historians, but it is clear that it was significant and considerable, and as twenty-first century Europe moves towards creating more cohesive societies in the EU, the impact of Muslims on European society, historically and presently, has become a topic of concern. With such a background, and the effect of Islamophobia on Muslim communities, how can Muslim communities negotiate their space in European societies?     

9/11 as a new temporal phase for Islam

Since the bombing of the twin towers, ‘Islam’ as a cultural narrative has entered a new temporal phase which in many ways signifies the re-imagining of a religion through the visual imagery of 9/11 and the global events which have unfolded since the apocalyptic images were first witnessed by the world. The distant proximity of 9/11 and the relocation of the perceived Islamic ‘resurgent atavism’ within the heartlands of power in Western soil constitute the formation of a new sociological imagination of Islam and 9/11 as a new liminal temporality. The association of the religion with a new category of risks in urban sites and the constant state of insecurity in seemingly secure spaces represents a new narrative phase of geo-politics in which the locus of this re-imagining mediated through ICTs, is one that happens not just in faraway places but within the ‘ontological securities’ of Western modernity, posing a liquid threat which is impervious to territorially bounded spheres.     

Making global news: “Freedom of speech” and “Muslim rage” in U.S. journalism

The American press began to take notice of the Danish cartoons after they began to circulate outside of Europe. The press primarily framed the events as a single problem of global interaction: an issue of ‘freedom of speech’ opposed to ‘religious sensitivity.’ Much of the coverage permitted, within limits, a plurality of voices. Drawing on a case study of stories about the ‘cartoon controversy’ in the Boston Globe, I argue that U.S. journalism is organized by a logic of objectivity that seeks to produce a ‘perspectiveless perspective on all perspectives’ (Bourdieu, On television. New York: The New Press, 1998), showing voices on ‘both sides,’ simultaneously masked and contributed to the press’s reifying a series of events into a single global ‘event,’ one that reflected a clash of Western and Islamic values.

MUSLIM IMAGINARIES AND IMAGINARY MUSLIMS: Placing Islam in Conversation with A Secular Age

This essay begins by exploring the extent to which the narrative of secularization presented in Charles Taylor's A Secular Age might be complicated or otherwise challenged by taking account of parallel processes within Islamic thought and practice. It then considers whether Taylor's argument might nevertheless be applicable to, or illuminative of, contemporary struggles with modernity in the Muslim world.     

THE LASH IS MIGHTIER THAN THE SWORD1: Torture and Citizenry in Medieval Muslim Jurisprudence

Medieval Muslim scholars unequivocally prohibited the torture of prisoners of war out of a concern for maintaining theoretical constructs about the boundaries of the Muslim and non‐Muslim communities. Muslim scholars worried that the torturing prisoners of war would compromise values and ideals predicated on such constructs, and that the demands of citizenship trumped any benefit to the Muslim community that might accrue from torture.     

A RESPONSE TO DAVID HOLLENBACH AND SOHAIL H. HASHMI

Irene Oh affirms that religious freedom, faith, and reason, as David Hollenbach suggests, are subject matters that offer promising platforms for interreligious dialogue between Christians and Muslims. The need for cross‐cultural understanding is imperative especially given the current political climate, in which world leaders can easily exacerbate existing tensions through the misapplication of such terms. Sohail H. Hashmi addresses the need to discuss women's rights as part of a larger discussion on human rights in Islam. Oh concurs and notes that Sayyid Qutb's remarks on women in the United States serve as a starting point for clarifying women's agency in Islam.