Career
Bhaskar, who lectures internationally, has taught at the Universities of Edinburgh, Oxford, Sussex and City University, London. Following the enthusiastic reception of his first two books, Bhaskar founded the Critical Realism Conferences with notable scholars and leading CR writers Andrew Collier, William Outhwaite and Ted Benton. He was a founding member of the Centre for Critical Realism and the International Association of Critical Realism. More recently he has held visiting positions in several Scandinavian Universities. Bhaskar is currently employed at the Institute of Education in London where he is working on the application of CR to Peace Studies.
The first 'phase' of Critical Realism accrued a large number of adherents and proponents in Britain, many of whom were involved with the Radical Philosophy Group and related movements, and it was in the Radical Philosophy Journal that much of the early CR scholarship first appeared. It argued for an objectivist, realist approach to science based on a Kant-style transcendental analysis of scientific experimental activity. Stressing the need to retain both the subjective, epistemological or 'transitive' side of knowledge and the objective, ontological or 'intransitive' side, Bhaskar developed a theory of science and social science which he thought would sustain the reality of the objects of science, and their knowability, but would also incorporate the insights of the 'sociology of knowledge' movement, which emphasised the theory-laden, historically contingent and socially situated nature of knowledge. What emerged was a marriage of ontological realism with epistemological relativism, forming an objectivist, yet fallibilist, theory of knowledge. Bhaskar's main strategy was to argue that reality has depth, and that knowledge can penetrate more or less deeply into reality, without ever reaching the 'bottom'. Bhaskar has said that he reintroduced 'ontology' into the philosophy of science at a time when this was almost heresy, arguing for an ontology of stratified emergence and differentiated structure, which supported the ontological reality of causal powers independent of their empirical effects; such a move opened up the possibility for a non-reductivist and non-positivistic account of causal explanation in the human and social domain.
This explanatory project was linked with a critical project the main idea of which is the doctrine of 'Explanatory Critique' which Bhaskar developed fully in Scientific Realism and Human Emancipation (1987). This developed the critical tradition of 'ideology critique' within a CR framework, arguing that certain kinds of explanatory accounts could lead directly to evaluations, and thus that science could function normatively, not just descriptively, as positivism has, since Hume's Law, assumed. Such a move, it was hoped, would provide the Holy Grail of critical theory, an objective normative foundation.
The 'second phase' of Critical Realism, the dialectic turn initiated in Dialectic: the Pulse of Freedom (1993) won some new adherents but drew criticism from some Critical Realists. It argued for the 'dialecticising' of CR, through an elaborate reading of Hegel and Marx. Arguing against Hegel and with Marx that dialectical connections, relations and contradictions are themselves ontological - objectively real - Bhaskar developed a concept of real absence which it was claimed could provide a more robust foundation for the reality and objectivity of values and criticism. He attempted to incorporate critical, rational human agency into the dialectic figure with his 'Fourth Dimension' of dialectic, thereby grounding a systematic model for rational emancipatory transformative practice.
In 2000, Bhaskar published From East to West: The Odyssey of a Soul, in which he first expressed ideas related to spiritual values that came to be seen as the beginning of his so-called 'spiritual' turn, which led to the final phase of CR dubbed 'Transcendental Dialectical Critical Realism'. This publication and the ones that followed it were highly controversial and led to something of a split among Bhaskar's proponents. Whilst some respected Critical Realists cautiously supported Bhaskar's 'spiritual turn', others took the view that the development had compromised the status of CR as a serious philosophical movement.
In his Reflections on Meta-Reality, he states:
This book articulates the difference between critical realism in its development and a new philosophical standpoint which I am in the process of developing, which I have called the philosophy of Meta-Reality.
The main departure, it seems, is an emphasis on the shift away from Western dualism to a non-dual model in which emancipation entails "a breakdown, an overcoming, of the duality and separateness between things." However, this move was seen by some to undermine some of early Critical Realisms strongest aspects.
Read more about this topic: Roy Bhaskar
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