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STS-Nov-M148-Lynch.rs3
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STS-Nov-M148-Lynch.rs3
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<rst>
<header>
<relations>
<rel name="antithesis" type="rst" />
<rel name="background" type="rst" />
<rel name="circumstance" type="rst" />
<rel name="concession" type="rst" />
<rel name="condition" type="rst" />
<rel name="elaboration" type="rst" />
<rel name="enablement" type="rst" />
<rel name="evaluation" type="rst" />
<rel name="evidence" type="rst" />
<rel name="interpretation" type="rst" />
<rel name="justify" type="rst" />
<rel name="means" type="rst" />
<rel name="motivation" type="rst" />
<rel name="nonvolitional-cause" type="rst" />
<rel name="nonvolitional-result" type="rst" />
<rel name="otherwise" type="rst" />
<rel name="preparation" type="rst" />
<rel name="purpose" type="rst" />
<rel name="restatement" type="rst" />
<rel name="solutionhood" type="rst" />
<rel name="summary" type="rst" />
<rel name="unconditional" type="rst" />
<rel name="unless" type="rst" />
<rel name="unstated-relation" type="rst" />
<rel name="volitional-cause" type="rst" />
<rel name="volitional-result" type="rst" />
<rel name="rst" type="rst" />
<rel name="conjunction" type="multinuc" />
<rel name="contrast" type="multinuc" />
<rel name="disjunction" type="multinuc" />
<rel name="joint" type="multinuc" />
<rel name="list" type="multinuc" />
<rel name="restatement-mn" type="multinuc" />
<rel name="sequence" type="multinuc" />
</relations>
</header>
<body>
<segment id="1" parent="50" relname="solutionhood">Should we really think about relativism as a virus that infects people
manifesting itself in intolerance?</segment>
<segment id="2" parent="84" relname="concession"> Again, I am not a relativist</segment>
<segment id="3" parent="84" relname="span"> but I don't
see how speech codes follow inexorably out of relativism.</segment>
<segment id="4" parent="46" relname="span"> The problem is
how you individuate cultures--</segment>
<segment id="5" parent="47" relname="span">are they separate things that can then show
each other tolerance?</segment>
<segment id="6" parent="49" relname="span"> Here is where tolerance--which could be pushed from
some versions of relativism--becomes "separate but equal" tolerance which
becomes repressive tolerance, whether in its defensive forms--</segment>
<segment id="8" parent="9" relname="nonvolitional-cause">some views
can't even get to the table</segment>
<segment id="9" parent="48" relname="span"> so tolerance promoters consider coercive
measures--or in its most pernicious form as allegedly promoting free
expression while actually functioning as a way to shut people up.</segment>
<segment id="7" parent="85" relname="background">
I'm sure Edwards is aware of this history of the "politically correct"
accusation.</segment>
<segment id="10" parent="85" relname="span"> It is nothing less than the trick of the pickpocket who yells
"stop, thief" when he is caught.</segment>
<segment id="11" parent="76" relname="span"> Just look at how it functions in public
discourse--</segment>
<segment id="12" parent="11" relname="circumstance">after it was introduced by a heavily funded right-wing campaign.</segment>
<segment id="13" parent="79" relname="span">
And in groups like the NAS now sponsoring a symposium on the attack on
science. </segment>
<segment id="14" parent="78" relname="span"> Critical thought, the crossing of boundaries, the mixing of
natural and human sciences, the growth of "outsider" claims on and interest
in the "inside" of science are condemned as a dogmatic short-circuiting of
insiders' (read as unitary and with well-defined borders) privilege.</segment>
<segment id="15" parent="51" relname="span"> A
community--scientific or otherwise--can only seem to have this kind of
coherence by a scapegoating trick.</segment>
<segment id="16" parent="81" relname="span">
The connection of relativism and scapegoating universalisms like this is in
fact pretty intimate.</segment>
<segment id="17" parent="69" relname="span"> A characteristic of the "new racism" is its
articulation in an idiom of cultural relativism:</segment>
<segment id="18" parent="19" relname="antithesis"> "Immigrant populations in
Europe or the US are just not part of our culture or nation,</segment>
<segment id="19" parent="53" relname="span"> so why don't
they go back to their own?"</segment>
<segment id="20" parent="52" relname="span"> (i.e. they have their own somewhere</segment>
<segment id="21" parent="20" relname="antithesis"> but it ain't
"here" even though they've been "here" for quite some time and even though
they've built "here" economically and culturally.) </segment>
<segment id="22" parent="56" relname="span"> Here cultural relativism
tacitly appeals to racism by means of a
reductive analysis of culture. </segment>
<segment id="23" parent="55" relname="span">Culture reappears in proximity to race or
nation but invokes the tropes of cultural tolerance for the purpose of
reworking notions of citizenship</segment>
<segment id="24" parent="23" relname="elaboration"> (the expatriate Croatian counts in Croatia
but not a "Bosnian" in Croatia obeying laws and voting).</segment>
<segment id="54" parent="70" relname="span">
It seems to me we have to understand the enemy within science that motivates
an externalization of the enemy in the figure of the relativist STSer.</segment>
<segment id="25" parent="65" relname="span"> And
we have to understand how this scapegoating logic is itself dependent upon
relativist tropes:</segment>
<segment id="26" parent="62" relname="list"> they have their community,</segment>
<segment id="27" parent="62" relname="list"> it's unitary,</segment>
<segment id="28" parent="63" relname="span"> it is founded
upon a hidden perverse enjoyment</segment>
<segment id="29" parent="30" relname="concession"> (they talk about science,</segment>
<segment id="30" parent="58" relname="span"> but they don't
know it!),</segment>
<segment id="31" parent="64" relname="span"> and the construction of a "threat" that invites a sense of
cultural self-defense</segment>
<segment id="32" parent="60" relname="antithesis"> (we don't care what they do,</segment>
<segment id="33" parent="59" relname="circumstance"> but when they overstep
the bounds</segment>
<segment id="59" parent="60" relname="span"> they want us to change our ways!)</segment>
<segment id="34" parent="71" relname="list">
Whom does this scapegoat and marginalize within science itself?</segment>
<segment id="35" parent="72" relname="span"> What
selective readings of science critique does it require</segment>
<segment id="36" parent="35" relname="elaboration"> (where do Bernal, or
Lewontin, or Popper fit?)?</segment>
<segment id="37" parent="73" relname="span"> How are we being invited to scapegoat ourselves?</segment>
<segment id="38" parent="66" relname="disjunction">
"It's the relativists that are to blame"</segment>
<segment id="39" parent="40" relname="concession"> or "It's the feminists,</segment>
<segment id="40" parent="68" relname="span"> but I've
always politely ignored them anyway"</segment>
<segment id="41" parent="66" relname="disjunction"> or "It's the politicos"</segment>
<segment id="42" parent="66" relname="disjunction"> or the
philosophers</segment>
<segment id="67" parent="66" relname="disjunction"> or the non-relativists,</segment>
<segment id="44" parent="66" relname="disjunction"> etc.</segment>
<segment id="43" parent="74" relname="span"> How will we gain strength as a
community and at the expense of whom?</segment>
<segment id="45" parent="43" relname="elaboration"> And why?</segment>
<group id="46" type="span" parent="3" relname="elaboration" />
<group id="47" type="span" parent="4" relname="elaboration" />
<group id="48" type="span" parent="82" relname="span" />
<group id="49" type="span" parent="5" relname="elaboration" />
<group id="50" type="span" parent="83" relname="span" />
<group id="51" type="span" parent="14" relname="elaboration" />
<group id="52" type="span" parent="19" relname="elaboration" />
<group id="53" type="span" parent="57" relname="span" />
<group id="55" type="span" parent="22" relname="elaboration" />
<group id="56" type="span" parent="53" relname="interpretation" />
<group id="57" type="span" parent="17" relname="elaboration" />
<group id="58" type="span" parent="28" relname="elaboration" />
<group id="60" type="span" parent="61" relname="span" />
<group id="61" type="span" parent="31" relname="elaboration" />
<group id="62" type="multinuc" parent="25" relname="elaboration" />
<group id="63" type="span" parent="62" relname="list" />
<group id="64" type="span" parent="62" relname="list" />
<group id="65" type="span" parent="75" relname="span" />
<group id="66" type="multinuc" parent="37" relname="elaboration" />
<group id="68" type="span" parent="66" relname="disjunction" />
<group id="69" type="span" parent="80" relname="span" />
<group id="70" type="span" parent="69" relname="elaboration" />
<group id="71" type="multinuc" parent="65" relname="elaboration" />
<group id="72" type="span" parent="71" relname="list" />
<group id="73" type="span" parent="71" relname="list" />
<group id="74" type="span" parent="71" relname="list" />
<group id="75" type="span" parent="54" relname="elaboration" />
<group id="76" type="span" parent="10" relname="evidence" />
<group id="77" type="span" parent="48" relname="elaboration" />
<group id="78" type="span" parent="13" relname="elaboration" />
<group id="79" type="span" parent="10" relname="evidence" />
<group id="80" type="span" parent="16" relname="elaboration" />
<group id="81" type="span" parent="15" relname="elaboration" />
<group id="82" type="span" parent="6" relname="elaboration" />
<group id="83" type="span" />
<group id="84" type="span" parent="50" relname="span" />
<group id="85" type="span" parent="77" relname="span" />
</body>
</rst>