Finishing my lectures in epistemology and the final section on non-human knowledge. After stuff on capture and modulation (cf post below from last weekend on white blindness) in the context of process philosophy, we discussed the idea that knowledge is always an (explicit or implicit alliance) involving the knowers and the known. The known is not therefore a passive element that is merely captured or inspected but rather something that takes part in the process by acting in order to form a society (in Tardean sense) of knowledge that assembles a network. This assembling is what took place between Pasteur and the medicine and the science of his time and with the microbes in Latour's description. To present a theory is to present a network with strong and weak links - vulnerable to different tests of force. Knowledge is an assembling (an alliance) that has proven to be reliable (the J factor, in a rough JTB account of knowledge) that helps bringing about (or sponsoring) something so that it makes something be the case (the T factor). Instead of beliefs, we would have alliances as non-representational items that aggregates knower and known for as much as it resists tests of force. The J factor here would make the account externalist in the sense that it is enough for the actants to build on reliable connections.
I´ve been wondering about whether we can formulate something about contingency along the lines of a principle of irreduction: aucune chose n´est par elle-même contingent ou necessaire . The principle asserts that necessity is always contingent on underlying fixed things: something is physically necessary (or contingent) given the fixed laws of nature, something is deontically contingent - allowed - or necessary - mandatory - given the fixed ethical rules (or laws of the land). Finally, something is logically necessary (or necessary simpliciter) given a fixed logic. The irreducible diversity of ethical rules, the absence of eternal laws of nature and the plurality of logical systems, if accepted, makes necessity relative to those parameters. An aggiornamento of Heraclitus would have that nothing is necessary comes what may. Surely, of couse, if there is no absolute necessity, there is no absolute contingency. We can then say that in a broader, more abstract level, things are up for grab...
Non human knowledge has always been a topic of interest for me. I'd be curious to attend a few seminars or lectures on the topic in the future. Hopefully I'll get the time to do it!
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