A talk wth the author of the Sokal hoax. Some interesting excerpts:
… after the Social Text affair, most analytically-minded philosophers embraced Sokal as an ally. “The reaction from philosophers, at least in the English-speaking world, was generally supportive,” he says. “Most philosophers in the English-speaking world don’t go for relativism in general and certainly don’t go for the extreme, sloppy versions of it that you get from post-modernist oriented literary critics. Philosophers have been critical of that sort of sloppy philosophy for a long time. There was the famous debate in the New York Review of Books between John Searle and Jacques Derrida. So most philosophers were genuinely supportive.”
But I wonder if they should be. Just as his kind words about what philosophers of science could contribute to physics masks the fact that, actually, it’s hard to pinpoint what exactly they have contributed, so the hoax and its aftermath in a sense diminishes philosophy by showing that you don’t need to be an experienced professor with a detailed knowledge of the subject to wade in and settle some pretty big philosophical scores.
“I should make clear that I don’t think my parody article settles anything,” says Sokal. “It doesn’t by itself prove much – that one journal was sloppy. So it wasn’t the parody itself that proved it, it was the things that I and other people wrote afterward which I believe showed the sloppiness of the philosophy that a lot of postmodernist literary theory types were writing. But again, I wasn’t the first person to make those criticisms. It was only after the fact that I went back into the literature and found philosophers had made many of these criticisms long before me. All I did in a certain sense was to find a better public relations method than they did …
People sometimes unjustly accuse Harris and Dawkins at least of being strident when in fact all they’re doing is refusing our culture’s double standard for religion. The double standard is you can say more or less anything you want about Tories or Labour, about Republicans or Democrats; about capitalists or socialists; but you can’t say anything even remotely critical about a religion. Now why not? If you read Harris’s book or Dawkins’s book – certainly if you read what I’ve written – you don’t find anything half-way as harsh about religion as you read everyday in the paper about politics.”
When thinking about why Sokal gets involved with these debates, it’s important to remember his political motivations. Sokal is a man of the left who once spent a few summers teaching maths at the National University of Nicaragua during the Sandinistas’ rule. Underlying his work outside of physics is a strong conviction that it is a disaster for the left to abandon a commitment to reason.