In this classic edition of her groundbreaking text Knowledge in Context, Sandra Jovchelovitch revisits her influential work on the societal and cultural processes that shape the development of representational processes in humans. Through a novel analysis of processes of representation, and drawing on dialogues between psychology, sociology and anthropology, Jovchelovitch argues that representation, a social psychological construct relating Self, Other and Object-world, is at the basis of all knowledge. Exploring the dominant assumptions of western conceptions of knowledge and the quest for a unitary reason free from the ‘impurities’ of person, community and culture, Jovchelovitch recasts questions related to historical comparisons between the knowledge of adults and children, ‘civilised’ and ‘primitive’ peoples, scientists and lay communities and examines the ambivalence of classical theorists such as Piaget, Vygotsky, Freud, Durkheim and Lévy-Bruhl in addressing these issues. Featuring a new introductory chapter, the author evaluates the last decade of research since Knowledge in Context first appeared and reassesses the social psychology of the contemporary public sphere, exploring how challenges to the dialogicality of representations reconfigure both community and selfhood in this early 21st century. This book will make essential reading for all those wanting to follow debates on knowledge and representation at the cutting edge of social, cultural and developmental psychology, sociology, anthropology, development and cultural studies.
In this classic edition of her groundbreaking text Knowledge in Context, Sandra Jovchelovitch revisits her influential work on the societal and cultural processes that shape the development of representational processes in humans. Through a novel analysis of processes of representation, and drawing on dialogues between psychology, sociology and anthropology, Jovchelovitch argues that representation, a social psychological construct relating Self, Other and Object-world, is at the basis of all knowledge. Exploring the dominant assumptions of western conceptions of knowledge and the quest for a unitary reason free from the ‘impurities’ of person, community and culture, Jovchelovitch recasts questions related to historical comparisons between the knowledge of adults and children, ‘civilised’ and ‘primitive’ peoples, scientists and lay communities and examines the ambivalence of classical theorists such as Piaget, Vygotsky, Freud, Durkheim and Lévy-Bruhl in addressing these issues. Featuring a new introductory chapter, the author evaluates the last decade of research since Knowledge in Context first appeared and reassesses the social psychology of the contemporary public sphere, exploring how challenges to the dialogicality of representations reconfigure both community and selfhood in this early 21st century. This book will make essential reading for all those wanting to follow debates on knowledge and representation at the cutting edge of social, cultural and developmental psychology, sociology, anthropology, development and cultural studies.
Worries about scientific objectivity seem never-ending. Social critics and philosophers of science have argued that invocations of objectivity are often little more than attempts to boost the status of a claim, while calls for value neutrality may be used to suppress otherwise valid dissenting positions. Objectivity is used sometimes to advance democratic agendas, at other times to block them; sometimes for increasing the growth of knowledge, at others to resist it. Sandra Harding is not ready to throw out objectivity quite yet. For all of its problems, she contends that objectivity is too powerful a concept simply to abandon. In Objectivity and Diversity, Harding calls for a science that is both more epistemically adequate and socially just, a science that would ask: How are the lives of the most economically and politically vulnerable groups affected by a particular piece of research? Do they have a say in whether and how the research is done? Should empirically reliable systems of indigenous knowledge count as "real science"? Ultimately, Harding argues for a shift from the ideal of a neutral, disinterested science to one that prizes fairness and responsibility.
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