By Louise Cummings
In 1986, the emergence of a unique mind sickness in British livestock awarded a distinct problem to scientists. How that problem was once addressed has been the topic of a public inquiry and diverse educational experiences carried out up to now. notwithstanding, none of those investigations has sought to check the reasoning of scientists in this severe interval within the public wellbeing and fitness of the united kingdom. utilizing ideas and strategies in casual good judgment, argumentation and fallacy concept, this learn reconstructs and evaluates the reasoning of scientists within the ten-year interval among 1986 and 1996. particularly, a kind of presumptive reasoning is defined during which wide use is made up of arguments commonly pointed out as casual fallacies. within the context of the adversarial epistemic stipulations that faced scientists throughout the BSE epidemic, those arguments have been whatever yet improper, serving as a substitute to confer a couple of epistemic profits upon clinical inquiry. This ebook argues for a more in-depth integration of philosophy with public healthiness technology, an integration that's exemplified via the case of clinical reasoning through the BSE affair. it is going to consequently be of curiosity to complicated scholars, lecturers, researchers and pros within the components of public health and wellbeing technology and epidemiology, in addition to philosophical disciplines equivalent to casual common sense, argumentation and fallacy conception and epistemology.
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Additional info for Rethinking the BSE Crisis: A Study of Scientific Reasoning under Uncertainty
Sample text
He concluded that the disease was caused by contaminated meat and bone meal which had been incorporated into cattle feed. 34 These early epidemiological conclusions were significant in at least two respects. Firstly, they led to the widely held view that BSE was bovine scrapie and, as such, this disease could be expected to behave like scrapie. This ‘bovine scrapie’ thesis was to have a profound influence on scientific assessments of the risk to humans posed by this new disease and on health pronouncements made by successive British Government ministers.
For the reader who is interested in pursuing this debate, Putnam (1990, 1992, 1994) provides a good starting point. The same metaphysical standpoint, I have argued, has been lurking in discussions of argument and fallacy (see Cummings 2002a, 2003, 2004a). 1 Introduction In the last chapter, I described how a number of argument forms that had traditionally been characterized by philosophers as weak or fallacious modes of reasoning could be shown to facilitate scientific inquiry into BSE when little was known about this new brain disease in cattle.
21. 22. 23. 24. 31 genetic etiology or, at least, hereditary predisposition for this unusual condition’. In a later paper, Alpers and Gajdusek (1965: 852) stated that ‘in view of the absolute ethnic limitation of the disease overriding all boundaries of custom and environment, some genetic mechanism must form the basis for it’. As investigators began to link kuru to the practice of cannibalism, the view that kuru had a genetic basis was increasingly challenged. In this way, Hornabrook and Moir (1970: 1178) stated that ‘the epidemiological data suggest that a special genetic constitution may not be a prerequisite for contracting kuru.
