so2 – rhizomatic architecture

Against Method: Outline of an Anarchistic Theory of Knowledge by Paul Karl Feyerabend
My rating: 5 of 5 stars

Feyerabend writes a difficult book here, but one which is necessary. Taking a radically different perspective on the aesthetics of what theory is, Feyerabend attack one of the scared cows of science and mathematics — that of consistency.

In some ways, Feyerabend could have raised objections more metaphysically — that ideas have at their germination roots outside of a given domain — that culture plays a role in utilizing domains in one area to influence another — that science is a socially generated practice, on that mistakes methodology for reality — but in other ways, Feyerabend does well by sticking very close to his topic. His use of Galileo as an example is of interest, since he returns to it often but it is in his later chapters that his critique really stands out.

Basically Feyerabend shows us that knowledge is always procedural. Knowledge and theory are generated through processes of agency. By attempting to manipulate or influence a specific phenomenon, we generate procedures to gain access to that phenomenon. This requires that we calibrate our actions to an appropriate cut. Nonetheless, any cut we calibrate to is simultaneously a distortion of the very object of study, because it casts it in a certain relationship. Thus

Expressing it differently, we may say that the assumption of a single coherent world-view that underlies all of science is either a metaphysical hypothesis trying to anticipate a future unity, or a pedagogical fake; or it is an attempt to show, by a judicious up-and downgrading of disciplines, that a synthesis has already been achieved. This is how fans of uniformity proceeded in the past (cf. Plato’s lists of subjects in Chapter vii of his Republic), these are the ways that are still being used today. A more realistic account, however, would be that ‘[t]here is no simple “scientific” map of reality–or if there were, it would be much too complicated and unwieldy to be grasped or used by anyone. But there are many different maps of reality, from a variety of scientific viewpoints’

One should be quick to realize that Feyerabend is not against science at all; in fact he encourages it in his “irresponible” and “anarchist” ways. What Feyerabend is objecting to is the imagined consistency/consensus of science, a “sacred cow” of science all the more because science doesn’t need such a “petit object a” in order to function. One of the underlying criticisms that Feyerabend levels is that all social institutions (including science) are in fact first and foremost, social institutions. We understand this to be even more true when we realize that the academic/scientific community often operates as a ranking system more than as a theory generating procedure; that grants and individuals are awarded more for position than they are for work. That the entire procedure of science is one of self promotion (through the modality of whatever science they are using) more than anything else.

In some ways, Feyerabend does well to criticize past methods in order to highlight inconsistencies in how they are aestheticized and presented. But this of course, will stop no one, because past procedures are in the past. After all, aren’t we better now?

I cannot stop praising his book, because there is so much in here. I appreciate the clarity and freshness with which Feyeraband approaches this topic. On a more abstract level, one that I think Feyerabend would appreciate, is that we should approach all polemics and theories understanding that they are generated through the auspices of their own consistency and meaning. We often reject theories and ideas just like we reject people — they either don’t make the cut due to some personal inclination, or they are competitors for the same social capital. Often, these are the same thing. I whole heartedly agree with Feyerabend. With the lack of any “true” authority, one that “naturally” supersedes whatever authority we could imagine here on Earth (as there is none like that), we ought to utilize any theory that allows us to increase our agency. Should we not desire any particular agency, we should embrace any idea for what it is worth, at the time that we need it. Of course, some ideas will become undecideable should the foundation for that idea be incommensurable with our own foundation. But that is not a fault of that idea. This is merely the fault of our own localization. Sometimes, a question simply isn’t available from a given point of view because its context is not available.

This is of course, in a big way, where Kant’s Critique of Pure Reason steps in, and it is at this point that Feyerabend stops short. He doesn’t wish to get into the logistics of what is reasonable. He only wishes that we set ourselves free of the chains by which we adhere to an image of what good science ought to look like so that we can do better science. And for that, I find that there is a resonance with martial arts, or with music or any other technicality/agency. We must learn the basics to define what the modality is. From that point on, mastery begins when we start to release ourselves from technique in order to be more appropriate to whatever situation we find ourselves in, simply because technique is a pedagogical tool, and its rigid organization will make certain acts impossible because they are incommensurable with that technique.

Ultimately, consistency is how we make sense of a localization for the purposes of ordinance (organization). We must never mistake the map for the territory since the territory is always changing as our desires/designs and agential relations change — so we too change.

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