100 books like Scientific Realism

Shapin makes the audacious claim that there never really was a scientific revolution in Early Modern Europe, despite the fact that “the scientific revolution” has been a central organizing idea in the history of science and the history of Western culture more generally.

His provocative book provides a useful and engaging assessment of the utility of the concept of “the scientific revolution” for making sense of developments in the history of science.  He challenges us to think about the place of radical changes in the history of science, and whether the claims scientists make about such changes are merely rhetorical constructions.

Despite Shapin’s arguments, I am inclined to think something very significant happened in the sciences in the 16th and 17th Centuries, something that deserves to be called “revolutionary”. But Shapin’s book will certainly make readers reflect on what they mean by scientific revolution.

This is a collection of essays by Kuhn, written later in his life, as he tried to clarify and develop the view he initially presented in The Structure of Scientific Revolutions.

Kuhn reflects on developments in the sociology of science that were influenced by his work, as the Strong Programme sociologists of science identified as Kuhnians and relativists.  Kuhn tries to clarify what he meant by “paradigm change”, motivated by a concern to address his critics and to distance his own view from certain types of relativist views.

The autobiographical interview is very engaging, as Kuhn takes this opportunity to reflect on the impact of his book, as well as on the effects the book has had on his life and career. I think much of what Kuhn had to say in these later papers provides important insight into understanding science, especially his remarks on scientific specialization.

Zuckerman provides a comprehensive study of the American scientists who won Nobel prizes between 1907 and 1972.

The book provides a window into the personalities of the people doing Nobel prize-winning research, as well as the sort of environments in which they were socialized and educated. Nobel laureates have tended to study and work with other Laureates or future Laureates. She also discusses the impact that winning a Nobel prize has on scientists, and the effects of the prize are not wholly positive.

The book also demonstrates the potential power of sociological analyses. Zuckerman creatively combines interview data with quantitative analyses. I think Zuckerman’s books are a fantastic example of how to conduct empirical research in sociology and the social sciences more generally.

Gingerich discusses both the reception of Copernicus’ heliocentric theory, as well as his own extensive research on Copernicus’ book, De Revolutionibus.

Over the course of several decades, Gingerich studied hundreds of copies of the first and second editions of Copernicus’ famous book in an effort to constructive a comprehensive census of the existing copies. These books can now sell for millions of dollars.

Gingerich was motivated in part by earlier studies of the annotations in various copies of the first edition of De Revolutionibus. Some of these contain many detailed annotations, indicating that the book was often studied with great care, contrary to a popular view that the book was seldom read. Further, he was able to reconstruct social networks by noting which copies contained the exact same annotations as other copies.

Gingerich makes the reader feel the excitement of archival research, as his book reads like a… show more.

I first encountered the philosophy of physicist Bohm in another book by the philosopher Renée Weber (Dialogues with Scientists and Sages) in which she, the Dalai Lama, and Bohm (among others) explore, well, everything. But Bohm’s own exploration blends Buddhist concepts with physics. One of the many reasons I am Buddhist myself is its architecture and allowance for new concepts including physics theory and the reality of light itself. His implicate order for the universe explains more about its reality than accepted current theory. I’m no physicist nor towering intellectual, but I am following the Buddha’s advice to figure it out for myself. This book helped immensely. Sadly his work is overlooked by the scientific community.

There are many short, accessible introductions to what current philosophers of science spend their time arguing about; this is one of the best. It wisely doesn’t cover everything, but instead uses Francis Bacon’s crucial break with the authority of Aristotle as a point of entry into current debates on half a dozen core issues such as inductive inference, progress, and realism.

The amazing results achieved with energy healing raise profound questions concerning the nature of consciousness and the human energy anatomy and how these suggest the existence of a much broader conception of reality than consensual thought allows for, and it is with respect to this broader conception that Rupert Sheldrake proves such an informative guide. His central concept - that of the existence of ‘morphic fields’ connecting all sentient life-forms and the influence that they exert on our emotional and physical lives through the phenomena of ‘morphic resonance’ - provides the ‘missing link’ in our understanding of consciousness and as well as the root causes of much of the mental, emotional and physical ill-health that we encounter as healers. 

This is a collection of twenty-four essays by thirty-six prominent researchers, demonstrating how important this topic has become for both scientific and philosophical research. In 2016 (after I had published ESSENTIAL DIFFERENCE: Toward a Metaphysics of Emergence [2012], where I discuss Paul Humphreys’ view on pp. 231-2), he published EMERGENCE: A Philosophical Account, Oxford University Press, New York.

What I find especially significant in this more recent (and more challenging) work is that, in effect, emergence theory has developed into both a metascience and a metaphilosophy–as is evident in Humphreys’ Chapters 2, “Ontological Emergence” and 5, “Conceptual Emergence,” as well as Chapters 6, “Philosophical Topics Related to Emergence,” and 7, “Scientific Topics Related to Emergence.” This parallels very closely my own perspective on both scientific and philosophical conceptions of emergence.

On the surface, this seems a dry treatise on the process of scientific change, but as you get into it, you encounter again and again the stories of hardheaded researchers convinced that the world explained by current theory just doesn’t make sense and shows how they were driven, often reluctantly, to make sense of things. Priestley’s and Lavoisier’s experiments are included with many others but always set within the framework of a discipline in a “crisis” that needs to be resolved.

The personal costs are not neglected–ridicule, isolation from the accepted “establishment,” sometimes far worse. Scientific progress is often portrayed as a triumph of individual imagination confirmed by wider testing and collaboration. Kuhn’s work took that self-serving myth and tossed it out the window.

I spend a lot of my time trying to clarify the bilge poured out by the merchants of fake science: the flat-earthers, creationists, and climate deniers mainly, but also medical quacks and other fruitloops who throw out alternative science, stuff which is like normal science, with one small exception. I was already fighting these fights when Wolpert came to Sydney, and I chaired a lecture he gave. He showed us where the problem lay in combatting idiocy: the idiots depend on naïve and naked intuition.

Invariably, these unhinged pseudo-realities rely on a simple misreading of scientific lore, and Lewis explained that this is because a great deal of science is counter-intuitive. We can’t see evolution happening, the world looks flat, the sun appears to go around us, and common sense says that kinetic energy must be proportional to velocity, not it's square. Enter the simpleton who slept through a key… show more.