This is the first book by a sociologist devoted exclusively to a general sociology of mathematics. The author provides examples of different ways of thinking about mathematics sociologically. The survey of mathematical traditions covers ancient China, the Arabic-Islamic world, India, and Europe. Following the leads of classical social theorists such as Emile Durkheim, Restivo develops the idea that mathematical concepts and ideas are collective representations, and that it is mathematical communities that create mathematics, not individual mathematicians. The implications of the sociology of mathematics, and especially of pure mathematics, for a sociology of mind are also explored. In general, the author's objective is to explore, conjecture, suggest, and stimulate in order to introduce the sociological perspective on mathematics, and to broaden and deepen the still narrow, shallow path that today carries the sociology of mathematics. This book will interest specialists in the philosophy, history, and sociology of mathematics, persons interested in mathematics education, students of science and society, and people interested in current developments in the social and cultural analysis of science and mathematics.

Emphasizing an interdisciplinary and international coverage of the functions and effects of science and technology in society and culture, Science, Technology, and Society contains over 130 A to Z signed articles written by major scholars and experts from academic and scientific institutions and institutes worldwide. Each article is accompanied by a selected bibliography. Other features include extensive cross referencing throughout, a directory of contributors, and an extensive topical index.

This book reviews the research on Einstein's brain from a sociological perspective and in the context of the social brain paradigm. Instead of "Einstein, the genius of geniuses" standing on the shoulders of giants, Restivo proposes a concept of Einstein the social being standing on the shoulders of social networks. Rather than challenging Einstein's uniqueness or the uniqueness of his achievements, the book grounds Einstein and his achievements in a social ecology opposed to the myths of the "I," individualism, and the very idea of "genius." "Einstein" is defined by the particular configuration of social networks that he engaged as his life unfolded, not by biological inheritances.

This book presents a collection of old and new essays exploring the author's unique contributions to the sociology of science, mathematics, logic, robotics, brain, and god. Known for his defense of a strong social constructionist approach to the hard problems in the sociology of science, the power and range of Restivo's interests and studies are discussed in this unique text. The essays range from his introduction of the sociology of objectivity early in his career to his recent construction of a social brain paradigm. The author situates himself in the context of the leading paradigms in science studies and his relationships with leading figures in the field including Latour, Woolgar, Needham, and D.T. Campbell. The book demonstrates a general theoretical focus on the rejection of transcendence. He rejects Platonism in mathematics and socially situates consciousness, genius, and God. The author's wide ranging interdisciplinary competencies reflect classical and postmodern influences and will be an invaluable reference for researchers working in this field.

This book addresses the flaws and fallacies in the grounds for atheism and theism – flaws and fallacies that contaminate the arguments of non-believers and believers alike. Focusing on the highly visible debates between the New Atheists – such as Christopher Hitchens, Daniel Dennett, Richard Dawkins, and Sam Harris on the one hand – and their main theist opponents – including Frank Turek, John Lennox, and William Lane Craig on the other – it approaches these debates from the perspective of the sociology of religion and science. With entire worldviews at stake, it explores various failings in the logic, language, and knowledge of the protagonists, revealing mistaken and oversimplified understandings of both science itself and the sociocultural and symbolic roles of religion on both sides. Advancing a secular and humanist worldview unburdened by the problems that beset both atheism and theism, the author argues for a sociological perspective on religion, God, and science as a practice, together with a critical realist approach to the nature of the real world as we experience it. Beyond New Atheism and Theism will therefore appeal to scholars and students of sociology and cultural studies with interests in the conflicting worldviews of science and religion.

The Social Brain: Sociological Foundations introduces the concept of the social brain, including a detailed conceptual model of the social brain networked in the world. The idea that our brains are social has its roots in nineteenth-century social thought and primate research initiated in the 1950s. It was introduced into the neuroscience literature in 1990 as a challenge to the traditional view of the isolated bio-medical brain, a view that still dominates the scientific, media, and public imaginations. Sal Restivo's foundational thesis is that humans arrive on the evolutionary stage always, already, and everywhere social. We have social selves, social brains, and social genes. He argues the "I" is a grammatical illusion reflecting the myth of individualism. The unique feature of this book is the amount of space devoted to constructing the sociological scaffolding needed to understand what the author means by the social self, the social mind, and the social brain. The approach leads to new ways of thinking about socialization, consciousness, and creativity as networked phenomena. The result is a novel way of integrating the social self, the biological self, and the neurological self and erasing the classical boundaries between brain, mind, and body.

This book offers a unique analysis of how ideas about science and technology in the public and scientific imaginations (in particular about maths, logic, the gene, the brain, god, and robots) perpetuate the false reality that values and politics are separate from scientific knowledge and its applications. These ideas are reinforced by cultural myths about free will and individualism. Restivo makes a compelling case for a synchronistic approach in the study of these notoriously 'hard' cases, arguing that their significance reaches far beyond the realms of science and technology, and that their sociological and political ramifications are of paramount importance in our global society. This innovative work deals with perennial problems in the social sciences, philosophy, and the history of science and religion, and will be of special interest to professionals in these fields, as well as scholars of science and technology studies.

This book advances the "strong" programme that sociology and anthropology provide a scientific foundation for arguing that God and the gods are human creations. Contending that religion is one - but not the only - way to systematize and institutionalize the moral order of a society, the author argues that religion reflects the fundamental human need for belonging and the social function of compassion. As such, our transcendental and supernatural ideas are really concerned with our everyday lives in communities and, faced with the severity and immediacy of the global problems with which the world is confronted - existential threats - it is increasingly important to abandon delusions and correct our mistake in reference, not by eradicating religion, but by grounding it more explicitly in earthly matters of community, social solidarity, belonging, and compassion. A wide-ranging study of the roots, nature, and purpose of religion and theistic belief, Society and the Death of God will appeal to sociologists, social theorists, and philosophers with interests in the scientific study of religion and the role of religion in the life of humankind.

This book advances the "strong" programme that sociology and anthropology provide a scientific foundation for arguing that God and the gods are human creations. Contending that religion is one - but not the only - way to systematize and institutionalize the moral order of a society, the author argues that religion reflects the fundamental human need for belonging and the social function of compassion. As such, our transcendental and supernatural ideas are really concerned with our everyday lives in communities and, faced with the severity and immediacy of the global problems with which the world is confronted - existential threats - it is increasingly important to abandon delusions and correct our mistake in reference, not by eradicating religion, but by grounding it more explicitly in earthly matters of community, social solidarity, belonging, and compassion. A wide-ranging study of the roots, nature, and purpose of religion and theistic belief, Society and the Death of God will appeal to sociologists, social theorists, and philosophers with interests in the scientific study of religion and the role of religion in the life of humankind.

The concept of society sui generis - society as a level of reality which could be studied scientifically - crystallized in the middle of the nineteenth century in Europe, with the work of Durkheim, Marx and Weber and today, more than at any other period in history, the idea of the social has gained a foothold in philosophy, biology, and neuroscience. However, this idea has emerged into prominence not through the historical or contemporary efforts of sociologists, but mainly through the efforts of biologists and neuroscientists. This book seeks to re-establish the credentials of sociology as the science of society. While acknowledging the amalgamation of traditional disciplines into interdisciplinary and multidisciplinary networks of research and theory, and championing interdisciplinarity in recognising the capacity of converging perspectives to yield more interesting general theories of social life, the author defends disciplinarity in maintaining sociology's achievements as a discipline. With chapters on the sociological world view, imagining society, the self, love, education, mathematics and religion, The Age of the Social re-states the importance of sociology as the source of robust ideas about the social in an age in which this notion has grown in importance. As such, it will appeal to scholars across the social sciences, with interests in method and philosophy in the social disciplines.

A response to complex problems spanning disciplinary boundaries, Worlds of ScienceCraft offers bold new ways of conceptualizing ideas of science, sociology, and philosophy. Beginning with the historical foundations of civilization and progress, assumptions about the categories we use to talk about minds, identities, and bodies are challenged through case studies from mathematics, social cognition, and medical ethics. Offering innovative approaches to these issues, such as an integrated social brain-mind-body model and a critique of divisions between the natural and technological, this book provides novel conceptions of self, society and an emerging 'cyborg' generation. From the micro level of brains and expanding all the way out to biopolitical civics, disciplinary boundaries are made permeable, emphasizing the increased need for interdisciplinary scholarship. By rejecting outdated and restrictive categories and classifications, new horizons in studies of science, technology, and medicine can be explored through the incorporation of feminist, international, and postmodern perspectives. A truly interdisciplinary examination of science and technology as cultural phenomena, Worlds of ScienceCraft will appeal to scholars and students of science and technology studies, as well as philosophers, historians, and sociologists of science, technology, and medicine.

Drawing on the empirical findings generated by researchers in science studies, and adopting Kropotkin's concept of anarchism as one of the social sciences, Red, Black, and Objective expounds and develops an anarchist account of science as a social construction and social institution. Restivo's account is at once normative, analytical, organizational, and policy oriented, in particular with respect to education. With attention to the social practices and discourse of science, this book engages with the works of Feyerabend and Nietzsche, as well as philosophers and historians of objectivity to ground an anarchistic sociology of science. Marx and Durkheim figure prominently in this account as precursors of the contemporary science studies perspective on the perennial question, "What is science?" The result is an approach to understanding the science-and-society nexus that is at once an extension of Restivo's earlier work and a novel adaptation of the anarchist agenda. Red, Black, and Objective is an exploration by one of the founders of the science studies movement of questions in theory, practice, values, and policy. As such, it will appeal to those with interests in science and technology studies, social theory, and sociology and philosophy of science and technology.

A response to complex problems spanning disciplinary boundaries, Worlds of ScienceCraft offers bold new ways of conceptualizing ideas of science, sociology, and philosophy. Beginning with the historical foundations of civilization and progress, assumptions about the categories we use to talk about minds, identities, and bodies are challenged through case studies from mathematics, social cognition, and medical ethics. Offering innovative approaches to these issues, such as an integrated social brain-mind-body model and a critique of divisions between the natural and technological, this book provides novel conceptions of self, society and an emerging 'cyborg' generation. From the micro level of brains and expanding all the way out to biopolitical civics, disciplinary boundaries are made permeable, emphasizing the increased need for interdisciplinary scholarship. By rejecting outdated and restrictive categories and classifications, new horizons in studies of science, technology, and medicine can be explored through the incorporation of feminist, international, and postmodern perspectives. A truly interdisciplinary examination of science and technology as cultural phenomena, Worlds of ScienceCraft will appeal to scholars and students of science and technology studies, as well as philosophers, historians, and sociologists of science, technology, and medicine.

Drawing on the empirical findings generated by researchers in science studies, and adopting Kropotkin's concept of anarchism as one of the social sciences, Red, Black, and Objective expounds and develops an anarchist account of science as a social construction and social institution. Restivo's account is at once normative, analytical, organizational, and policy oriented, in particular with respect to education. With attention to the social practices and discourse of science, this book engages with the works of Feyerabend and Nietzsche, as well as philosophers and historians of objectivity to ground an anarchistic sociology of science. Marx and Durkheim figure prominently in this account as precursors of the contemporary science studies perspective on the perennial question, "What is science?" The result is an approach to understanding the science-and-society nexus that is at once an extension of Restivo's earlier work and a novel adaptation of the anarchist agenda. Red, Black, and Objective is an exploration by one of the founders of the science studies movement of questions in theory, practice, values, and policy. As such, it will appeal to those with interests in science and technology studies, social theory, and sociology and philosophy of science and technology.

This book reviews the research on Einstein's brain from a sociological perspective and in the context of the social brain paradigm. Instead of "Einstein, the genius of geniuses" standing on the shoulders of giants, Restivo proposes a concept of Einstein the social being standing on the shoulders of social networks. Rather than challenging Einstein's uniqueness or the uniqueness of his achievements, the book grounds Einstein and his achievements in a social ecology opposed to the myths of the "I," individualism, and the very idea of "genius." "Einstein" is defined by the particular configuration of social networks that he engaged as his life unfolded, not by biological inheritances.