What is *Fashionable Nonsense* about?

*Fashionable Nonsense* critiques postmodern intellectuals for misusing scientific and mathematical concepts to legitimize vague or nonsensical arguments. Physicists Alan Sokal and Jean Bricmont expose how figures like Jacques Lacan and Julia Kristeva employ jargon from physics (e.g., relativity, quantum theory) without rigor, often masking flawed logic. The book also challenges epistemic relativism—the idea that science is merely a "social construct"—defending empirical evidence and rational inquiry.

Who should read *Fashionable Nonsense*?

This book suits critics of postmodernism, STEM professionals interested in public discourse, and readers analyzing academic rigor. It’s ideal for those exploring the "science wars" of the 1990s or seeking to identify misapplied scientific terminology in philosophy/literary theory. Skeptics of relativistic epistemology will find Sokal and Bricmont’s defense of objectivity compelling.

Is *Fashionable Nonsense* worth reading?

Yes, for its incisive critique of academic pretension and its defense of scientific rationality. The authors combine humor (notably referencing Sokal’s 1996 *Social Text* hoax) with direct textual analysis of postmodern writings. While polarizing in humanities circles, it remains a foundational text for debates about intellectual accountability and interdisciplinary dialogue.

What is the Sokal hoax, and how does it relate to the book?

In 1996, Sokal submitted a deliberately absurd article filled with scientific gibberish to *Social Text*, a postmodern journal, which published it uncritically. The hoax exposed lax academic standards in certain humanities fields. The book includes this article as an appendix, using it to underscore its broader critique of intellectual dishonesty.

Which philosophers does *Fashionable Nonsense* critique?

The book targets Jacques Lacan (misusing topology in psychoanalysis), Julia Kristeva (misapplying set theory), and Bruno Latour (confusing relativity with moral relativism). It also critiques Luce Irigaray’s gendered interpretations of fluid mechanics and Gilles Deleuze’s misrepresentations of calculus.

What is epistemic relativism, and why do the authors oppose it?

Epistemic relativism claims scientific truths are culturally constructed narratives, not objective discoveries. Sokal and Bricmont argue this view undermines science’s ability to explain reality, noting that while societal factors influence research, empirical evidence remains foundational. They link extreme relativism to climate denial and anti-vaccine movements.

How does *Fashionable Nonsense* defend scientific objectivity?

The authors distinguish between *subjective biases in research* (e.g., funding priorities) and *objective scientific truths* (e.g., gravitational laws). They argue that while science is a human endeavor, its methods—peer review, experimentation, and revision—progressively approximate reality, making it distinct from purely ideological systems.

What are the main criticisms of *Fashionable Nonsense*?

Detractors accuse Sokal and Bricmont of oversimplifying postmodern texts and ignoring metaphorical uses of scientific terms. Some argue they dismiss valid critiques of scientific institutions’ power dynamics. However, supporters praise the book for challenging opaque writing and intellectual laziness.

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要

后现代知识分子对科学的滥用

艾伦·索卡尔和让·布里克蒙

3.89(2202 Reviews)

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要概述

当一名物理学家用一篇胡言乱语的文章愚弄了一家权威期刊时，《时髦的空话》（Fashionable Nonsense）就此诞生了。索卡尔（Sokal）和布里克蒙（Bricmont）的这一思想炸弹揭露了后现代主义者是如何误用科学概念的。理查德·道金斯（Richard Dawkins）盛赞了这部引发“科学大战”并永远改变了学术话语的争议性著作。

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第 1 章

The Intellectual Imposture of Our Time

In 1996, physicist Alan Sokal submitted an article to the cultural studies journal Social Text. Filled with deliberate nonsense and absurdities about quantum gravity having liberatory political implications, Sokal's paper was nonetheless published in a special issue meant to rebut criticisms of postmodernism by distinguished scientists. When Sokal revealed his hoax, it ignited a firestorm that extended far beyond academic circles, making headlines in The New York Times, Le Monde, and newspapers worldwide. The ensuing book, "Fashionable Nonsense," became a cultural phenomenon that Stephen Hawking praised as "an entertaining and revealing expose." The controversy even prompted the French Minister of National Education to commission a report on the state of intellectual discourse. Beyond its academic impact, the book has influenced how we think about the relationship between science and culture, with figures ranging from Richard Dawkins to Noam Chomsky citing it as essential reading for understanding the dangers of intellectual obfuscation.

第 2 章

The Scientific Charlatanism of Postmodern Thought

At the heart of Sokal and Bricmont's critique lies a simple but devastating observation: prominent postmodern intellectuals repeatedly abuse scientific and mathematical concepts in their writings. This abuse manifests in multiple distinct but equally problematic forms, each undermining academic integrity in its own way. Some theorists pontificate on scientific theories they barely understand, like Lacan's nonsensical claims about topology representing "the structure of mental disease" - a statement that reveals fundamental misunderstandings of both topology and psychiatric conditions. Others import scientific concepts into humanities without justification, as when Kristeva attempts to apply set theory to poetic language without establishing any meaningful connection between mathematical structures and linguistic patterns. Many throw around technical terms to intimidate non-specialist readers-Baudrillard's invented phrases like "hyperspace with multiple refractivity" exemplify this tendency, creating an illusion of depth through scientific-sounding jargon. Perhaps most egregiously, some manipulate meaningless phrases with apparent indifference to their actual meaning, as when Irigaray suggests Einstein's E=mc2 might be a "sexed equation" because it "privileges the speed of light over other speeds" - a claim that demonstrates profound misunderstanding of physics while attempting to force scientific concepts into irrelevant ideological frameworks. What makes these abuses particularly troubling is how they exploit scientific prestige to give philosophical discourse a false veneer of rigor and authority. When Lacan writes equations where psychological concepts like "signifier" and "signified" are treated as mathematical variables, he's not advancing psychological understanding but rather misappropriating mathematical notation. Similarly, when Deleuze invokes differential calculus while fundamentally misunderstanding its basic principles, he demonstrates not interdisciplinary mastery but intellectual dishonesty. These aren't isolated incidents but rather represent a systematic pattern of misusing scientific concepts to create an impression of scholarly sophistication. This pattern reveals a deeper and more troubling issue: a privileging of theory, formalism, and wordplay over observation and empirical validation. In fields that would benefit from empirical grounding, like psychoanalysis, this approach substitutes textual analysis and conceptual speculation for scientific testing. The consequences are far-reaching: students are taught to revere impenetrable prose rather than seek clear understanding, academic discourse becomes increasingly divorced from reality, and genuine interdisciplinary dialogue is replaced by superficial appropriation of scientific terminology. The result isn't interdisciplinary insight but intellectual mystification-texts that become sacred scripture for reverent disciples rather than contributions to human knowledge. This approach has created entire academic subcultures where the ability to deploy complex terminology matters more than the ability to demonstrate actual understanding or produce verifiable results. The damage extends beyond academia into public discourse, where this pseudo-scientific language can be used to lend false credibility to various social and political claims. By cloaking arguments in scientific terminology while abandoning scientific methodology, these writers create a dangerous form of intellectual authority that resists both empirical testing and rational critique.

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第 3 章

Lacan's Mathematical Mystifications

Jacques Lacan stands as perhaps the most influential psychoanalyst of the late twentieth century, with dozens of books analyzing his work and devoted followers worldwide. While his purely psychoanalytic contributions remain controversial, his mathematical references provide perfect examples of intellectual abuse. Lacan was particularly obsessed with topology-the mathematics of properties that remain unchanged when objects are deformed without tearing. At a 1966 conference, he claimed the Mobius strip represents "the knot which constitutes the subject" and asserted that different topological surfaces explain "many things about the structure of mental disease." When questioned whether this was merely an analogy, Lacan insisted: "It is not an analogy... it is reality itself." This extraordinary claim comes with no justification. Why would a mathematical surface have any connection to mental illness? Lacan never explains. Instead, he misuses mathematical concepts like "compactness," claiming it somehow relates to the "impossibility of sexual relationship." His definition of compactness-"the intersection of everything enclosed therein is accepted as existing over an infinite number of sets"-is complete gibberish to mathematicians. Lacan's mathematical preoccupations extended beyond topology to include imaginary numbers and mathematical logic. In a 1959 seminar, he confusingly described human life as "a calculus in which zero was irrational," while erroneously conflating irrational numbers with imaginary numbers. Later, he introduced bizarre psychoanalytic "algebra" involving signifiers and the square root of -1, writing equations where psychological concepts were treated as mathematical variables. In one particularly striking passage, he equated the "erectile organ" with -1, claiming it "symbolizes the place of jouissance" and "restores by the coefficient of its statement to the function of lack of signifier (-1)"-mathematical formulations that have no coherent meaning. When addressing mathematical logic, Lacan sometimes appeared more restrained but still made questionable connections. Discussing natural numbers, he initially referenced legitimate debates between Hume and Frege but quickly veered into obscurity with peculiar interpretations of number genesis. Without providing substantive reasoning, he abruptly linked these mathematical concepts to psychoanalysis, claiming "The question of the two is for us the question of the subject." What emerges is a troubling pattern: Lacan displays superficial erudition while offering no substantive theoretical bridge between mathematics and psychoanalysis. His work increasingly became cryptic combinations of wordplay with fractured syntax, sacred texts for reverent disciples rather than scientific contributions.

第 4 章

The Relativist Zeitgeist in Academia

The misuse of scientific concepts by postmodern thinkers reflects a broader relativist zeitgeist in academia-the belief that truth is merely relative to individuals or social groups. This epistemic relativism (concerning facts rather than morals or aesthetics) stems partly from works by philosophers like Thomas Kuhn and Paul Feyerabend, though their texts are often ambiguously interpreted. Relativism faces fundamental problems when confronted with scientific practice. How can we attain objective knowledge when we only have direct access to our sensations? While we can't definitively prove the external world exists, it's a reasonable hypothesis-the persistence of our sensations suggests external causes. Similarly, radical skepticism questions whether our sensations accurately reflect reality, but this skepticism applies universally to all knowledge. We reject such skepticism in daily life because the coherence of our experience is best explained by assuming the world roughly corresponds to our sensory perceptions. Scientific method isn't radically different from rational thinking in everyday life. Historians, detectives, and plumbers use the same basic methods of induction, deduction, and evidence assessment as scientists-science simply conducts these operations more systematically with controls, statistical tests, and precise measurements. The coherence between scientific theories and observations provides compelling evidence for their approximate truth. Quantum electrodynamics predicts the electron's magnetic moment to incredible precision (1.001 159 652 201 0.000 000 000 030), matching experimental results (1.001 159 652 188 0.000 000 000 004)-such agreement would be miraculous if science said nothing true about the world. The crisis in 20th-century epistemology stems largely from attempts to formalize scientific method, followed by skepticism when these formalizations proved inadequate. Popper's falsificationism-the idea that scientific theories must make falsifiable predictions-provides a useful demarcation criterion but becomes problematic when taken too literally. Two major difficulties arise: First, Popper's rejection of induction contradicts scientific practice, where theories gain credibility through successful predictions. Second, falsification itself is more complex than it appears-scientific propositions can't be tested individually since empirical predictions require numerous additional assumptions about measurement devices and background theories. The Duhem-Quine thesis states that theories are underdetermined by evidence-since we have only finite data but theories make potentially infinite predictions. This is like having a finite set of points with infinitely many possible curves passing through them. In practice, we face three scenarios: evidence so strong that doubting would be unreasonable, competing theories with none fully convincing, or no plausible theory accounting for all data. What ultimately convinces us we've found the right theory is when new data fit our predictions.

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第 5 章

The Strong Programme and Nature's Role

The "strong programme" in sociology of science faces a fundamental dilemma. When Barnes and Bloor suggest evaluating beliefs "without regard to the sociologist's own standards," they create an ambiguity. If they merely suggest using the same principles to explain all beliefs regardless of truth value, this is unobjectionable. But their apparent claim that only social causes matter-that Nature itself cannot enter explanations-is deeply problematic. When examining why European scientists accepted Newtonian mechanics between 1700-1750, social factors certainly played a role, but a crucial part of the explanation must be that planets actually do move as Newton predicted. Similarly, if someone runs screaming about elephants in a lecture hall, our explanation depends fundamentally on whether elephants are actually there. Bruno Latour exemplifies this confusion in his "Science in Action," where he presents the Third Rule of Method: "Since the settlement of a controversy is the cause of Nature's representation, not the consequence, we can never use the outcome-Nature-to explain how and why a controversy has been settled." This formulation slips between "Nature's representation" and "Nature" itself, creating multiple possible interpretations ranging from truism to radical idealism. When discussing scientific controversies like the solar neutrino problem, Latour mocks the idea that Nature decides outcomes, instead suggesting sociologists can understand "everything there is to understand in technoscience" by analyzing power struggles between researchers. This approach fundamentally confuses facts with our knowledge of them. Scientists do use Nature as an external referee-they design experiments specifically to discover what is happening in Nature. Relativism's practical consequences extend beyond abstract philosophy, affecting criminal investigations, education, and development in the Third World. When applied to criminal cases, relativism creates absurd confusions, as when an anthropologist claimed both a policeman and judge were telling "their truth" about a file transmission in a Belgian murder case-ignoring that only one factual reality exists. In education, relativist textbooks redefine "facts" as mere consensus interpretations that change with theories, undermining critical thinking. Most harmfully, postmodern relativism damages Third World development, where intellectuals may hypocritically use Western science for themselves while encouraging common people to follow superstitions.

第 6 章

The Feminist Critique of Science

Luce Irigaray claims scientific knowledge displays choices determined by the sex of scholars involved. Her examples from physics, however, reveal profound misunderstandings of science. She makes bizarre connections between psychoanalytic concepts and nuclear fission, falsely claims Nietzsche perceived his ego as an atomic nucleus (impossible given the timeline), invents meaningless physics terminology like "accelerations without electromagnetic reequilibrations," confuses general relativity with special relativity, and misrepresents quantum mechanics as being "interested in the disappearance of the world." Most absurdly, she proposes that E=mc2 might be a "sexed equation" because it "privileges the speed of light over other speeds that are vitally necessary to us." Irigaray argues fluid mechanics is underdeveloped compared to solid mechanics because of gender bias-solidity being associated with masculinity and fluidity with femininity. She claims science's inability to fully model turbulent flow stems from this gendered bias. Her American interpreter Hayles explains that Irigaray sees the privileging of solid mechanics as reflecting male anatomy (rigid organs) over female (fluid-producing openings). This reasoning fundamentally misunderstands scientific practice. Solid mechanics remains incomplete (fracture mechanics), while fluid mechanics has well-established equations (Navier-Stokes) whose difficulty solving turbulent flows stems from mathematical complexity, not any "powerlessness of logic" or failure of "adequate symbolization." Irigaray extends her critique to mathematical logic, claiming scientific concepts "refer only to an intra-theoretical object" creating a "fictional universe incomprehensible" to outsiders. The authors counter that scientific theories must connect to reality to have empirical consequences, and many concepts are accessible to non-experts through popularizations. Irigaray's attempt to analyze mathematical notation proves both pedantic and comically inaccurate-she misidentifies basic symbols, confuses logical operators, and fundamentally misunderstands quantifiers in logic. She falsely claims mathematics lacks signs for "difference other than quantitative," "reciprocity," "exchange," and "fluidity," revealing her profound ignorance of basic mathematical concepts. Her scientific confusions support her broader philosophical claim that science is "masculine," leading her to reject "truth independent of the subject" and discourage women from pursuing "universal science." The authors condemn her mystical appeals to women's "cosmic rhythms" as reinforcing the sexist stereotypes feminism has fought against.

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第 7 章

The Myth of Postmodern Science

Claims that recent scientific developments have fundamentally changed the nature of science itself rest on similar confusions. Lyotard's attempt to establish a "postmodern science" fails through conceptual misunderstanding. He incorrectly suggests that scale-dependent measurements create "absolutely incompatible statements" rather than recognizing this as a standard feature of macroscopic quantities. For example, measuring temperature at different scales (atomic vs. planetary) yields different but complementary insights, not contradictions. When addressing fractal geometry and catastrophe theory, Lyotard provides no evidence that these mathematical advances challenge traditional scientific epistemology. Rather, they extend and enrich existing mathematical frameworks. Chaos theory examines deterministic systems that exhibit extreme sensitivity to initial conditions. In chaotic systems, prediction errors grow exponentially rather than linearly, severely limiting predictability. For instance, in weather forecasting, tiny measurement uncertainties double approximately every three days, making accurate long-term predictions impossible. Even with vastly improved measurement precision, the prediction window extends only marginally - doubling precision adds just one doubling time to predictability. Surprisingly, even simple systems with few variables can exhibit chaotic behavior, such as the famous three-body problem in celestial mechanics or the logistic equation modeling population growth. However, this doesn't represent a "limit of science" - many natural systems are non-chaotic, and statistical methods can still yield understanding of chaotic systems. Planetary orbits, chemical reactions, and numerous physical phenomena remain highly predictable. The crucial distinction between determinism and predictability is often overlooked: determinism concerns what nature does independently of us, while predictability depends partly on our knowledge. A chaotic system follows strict deterministic laws even when we cannot predict its behavior precisely. Many confusions arise from misunderstanding "linear" and "nonlinear" terms. Newton's supposedly "linear" thought actually uses nonlinear equations in gravitational theory and mechanics, while quantum mechanics (often labeled "postmodern") uses a linear fundamental equation - the Schrodinger equation. Applications of chaos theory to fields like business management or literary analysis often border on absurd, particularly when confusing mathematical chaos with the colloquial meaning of disorder. For example, claims that organizational behavior can be understood through chaos theory typically ignore the precise mathematical meaning of chaos in favor of vague analogies about unpredictability. Similarly, attempts to apply fractal mathematics to literary texts often mistake superficial pattern recognition for meaningful analysis. The real significance of chaos theory lies not in undermining scientific rationality but in expanding our understanding of complex systems while remaining firmly within the traditional scientific method. It demonstrates both the power and limitations of scientific prediction while reinforcing the importance of mathematical rigor in understanding natural phenomena.

第 8 章

Godel's Theorem and Intellectual Abuse

Godel's theorem has become an inexhaustible source of intellectual abuse across various disciplines, serving as a prime example of how mathematical concepts can be misappropriated and distorted when taken out of their original context. The theorem, which specifically addresses the limitations of formal mathematical systems, has been stretched far beyond its legitimate scope to make sweeping claims about politics, society, and human nature. Social critic Regis Debray provides a particularly striking example in his "Critique of Political Reason," where he dramatically claims that "collective madness finds its ultimate foundation" in the "logical axiom" of incompleteness. Debray presents this as the "secret of our collective miseries" and the "a priori condition of any political history," framing it as an "extension of Godel's theorem" that states "no organized system can be closed by elements internal to that system alone." This interpretation fundamentally misunderstands both the technical content and the proper scope of Godel's work, which deals specifically with formal systems in mathematical logic and their ability to prove their own consistency. The misappropriation becomes even more problematic when Debray uses this flawed understanding to draw spectacular but unfounded conclusions about political systems. He argues that "government of the people by the people" is "logically contradictory" and that a "demystified society would be a pulverized society." These assertions represent a double error: first in misinterpreting Godel's theorem, and then in applying this misinterpretation to social and political phenomena that bear no meaningful relationship to formal mathematical systems. The intellectual abuse spreads further as other thinkers build upon these misappropriations. Philosopher Michel Serres compounds the error by elevating Debray's misuse to a "Godel-Debray principle," claiming it "frees us from ancient models" - though it's unclear what models these might be or how Godel's theorem could possibly relate to them. Similarly, philosopher Alain Badiou makes an even more perplexing leap, attempting to connect the continuum hypothesis in set theory to immigrant workers and "trade-union realism," creating a bizarre and logically incoherent bridge between abstract mathematics and concrete social issues. These examples reveal a troubling pattern in contemporary intellectual discourse: the tendency to appropriate complex mathematical concepts with precise technical meanings and apply them arbitrarily to social and political domains where they have no legitimate application. This practice often involves multiple layers of misunderstanding: first, a fundamental misinterpretation of the mathematical concept itself; second, an unjustified extension of this concept beyond its proper domain; and finally, the drawing of sweeping conclusions based on these compounded errors. The result isn't the kind of genuine interdisciplinary insight that can emerge from careful analysis and legitimate analogies. Instead, it produces intellectual confusion masquerading as profound analysis, often clothed in the authoritative language of mathematics but lacking any real mathematical or logical foundation. This pattern of abuse not only misleads readers but also undermines the potential for genuine cross-disciplinary understanding and application of mathematical concepts.

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第 9 章

Towards a Rational Dialogue Between Cultures

Rather than inhibiting interaction between mathematical-physical sciences and human sciences, we should emphasize necessary preconditions for meaningful dialogue. The fears on both sides can be alleviated by distinguishing between grandiose claims and modest accomplishments. Seven principles can guide productive cross-disciplinary engagement: First, know what you're talking about when discussing natural sciences. Second, recognize that obscurity doesn't equal profundity. Third, science isn't just a "text" providing metaphors. Fourth, social sciences shouldn't ape natural sciences-they have their own methods. Fifth, be wary of argument from authority-evaluate propositions based on facts and reasoning, not the status of advocates. Sixth, distinguish between specific skepticism (about particular theories) and radical skepticism (about all knowledge). Finally, beware of ambiguity as subterfuge-texts that can be interpreted as either banal truths or radical falsehoods, allowing authors to retreat to innocuous interpretations when challenged. The intellectual sources of postmodernism and relativism are complex. Several key factors include: First, the neglect of empirical evidence-while pure "empiricism" is rightly criticized, theories must still be justified through observation and experiment, not merely through coherent language or mathematical formalism. Second, scientism in social sciences-the illusion that simplistic "objective" methods can solve complex problems-has paradoxically led to anti-scientific reactions when these methods inevitably fail. Third, natural sciences' prestige leads some scientists to make unjustified claims, while giving the public a distorted view of scientific activity. Fourth, methodological relativism in anthropology (studying customs without judgment) has been confused with radical cognitive relativism (claiming all belief systems are equally "true"). Finally, traditional philosophical and literary training can be a handicap when approaching scientific texts, as it emphasizes authorship and textual analysis over factual arguments.

第 10 章

The Political Stakes of Intellectual Clarity

The paradoxical relationship between postmodernism and the political left reveals deeper issues. Historically, the left championed science against obscurantism, but recently many leftist academics have embraced epistemic relativism. This shift stems from several sources: First, new social movements (black liberation, feminism, gay rights) reacting against traditional leftist orthodoxies sometimes mistakenly rejected rationality along with narrow economic determinism. Second, political discouragement in the face of triumphant capitalism has led some intellectuals to retreat into academic cults divorced from reality rather than confront difficult problems. Third, science became an easy target-sufficiently linked to power structures to seem unsympathetic, yet accessible enough to attack. We must distinguish between legitimate critiques of science (as institution, technology, or fallible knowledge) and misguided attacks on rationality itself. By abandoning reason, the postmodern left deprives itself of tools for criticizing social order while delighting those in power who monopolize these instruments. Postmodernism has three principal negative effects: wasting time in the human sciences, creating cultural confusion that favors obscurantism, and weakening the political left. While postmodernism poses no immediate threat to natural sciences, it seriously harms social sciences when "fashionable nonsense and word games displace the critical and rigorous analysis of social realities." The deliberately obscure discourses poison intellectual life and strengthen anti-intellectualism. For the left, postmodernism isolates intellectuals in sterile debates, discredits progressive politics through association with confused ideas, and makes social critique logically impossible due to subjectivist presuppositions. If all discourses are merely "stories" with equal validity, there's no foundation for criticizing existing social orders or opposing prejudice. Having begun as a challenge to orthodoxies in the 1960s, postmodernism has now become institutionalized, with revolutionary ideas degenerating into "a vulgate that mixes bizarre confusions with overblown banalities." Our hope lies in the emergence of "an intellectual culture that would be rationalist but not dogmatic, scientifically minded but not scientistic, open-minded but not frivolous, and politically progressive but not sectarian." In a world increasingly dominated by science and technology, intellectual clarity isn't merely an academic virtue-it's a political necessity. When we surrender rational discourse to those in power, we abandon our most powerful tool for social critique. The defense of reason isn't conservative nostalgia but the precondition for meaningful progressive politics. As Sokal and Bricmont remind us, there is nothing truthful, wise, humane, or strategic about confusing hostility to injustice with hostility to science and rationality.

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《時髦的胡說：後現代知識分子對科學的糟蹋》摘要中的核心主题

scientific jargon abuse
postmodernist critique
intellectual imposture
academic integrity
misuse of mathematics

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要精选金句

It is not an analogy... it is reality itself.
Students are taught to revere impenetrable prose.
Truth is merely relative to individuals or social groups.

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要中的人物

Alan SokalPhysicist and author who initiated the hoax
Jean BricmontTheoretical physicist and co-author of the book
Jacques LacanPsychoanalyst critiqued for mathematical abuses
Julia KristevaTheorist critiqued for misapplying set theory
Luce IrigarayThinker critiqued for ideological views on physics

关于作者

艾伦·索卡尔（Alan Sokal）和让·布里克蒙（Jean Bricmont）是物理学家，也是《时髦的空话：后现代知识分子对科学的滥用》（Fashionable Nonsense: Postmodern Intellectuals’ Abuse of Science）一书的作者。他们因对后现代学术界中伪科学语言的尖锐批评而闻名。索卡尔是纽约大学和伦敦大学学院的教授，他在1996年的“索卡尔事件”中声名鹊起，通过在《社会文本》（Social Text）杂志上发表一篇故意设计的荒谬论文，揭露了当时令人质疑的学术标准。

布里克蒙是鲁汶天主教大学的数学物理学家，他参与合作了多部跨越科学与哲学领域的著作。他们的书剖析了雅克·拉康（Jacques Lacan）和让·鲍德里亚（Jean Baudrillard）等著名思想家对科学术语的误用，将严谨的分析与对复杂物理和数学概念的通俗解释结合在一起。

索卡尔的后续著作《超越骗局》（Beyond the Hoax，2008年）进一步探讨了科学与怀疑论的交汇。被翻译成15种以上语言的《时髦的空话》至今仍是科学与文化辩论中的开创性文本，因其对智性蒙昧主义的深刻拆解而受到理查德·道金斯（Richard Dawkins）等思想家的引用。作者们在量子场论和统计力学方面的综合专业知识，支撑了他们对科学话语清晰性的坚持。

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This plan bridges the gap between ancient logic and modern existential critique, offering a powerful toolkit for independent thought. It is ideal for students of philosophy, debaters, or anyone seeking to liberate their mind from conventional biases.

1 h•2 章节

学习计划

The Quantum Reality Paradox

This plan is essential for anyone seeking to bridge the gap between classical intuition and the counterintuitive truths of modern physics. It is designed for curious minds and science enthusiasts who want to grasp the profound philosophical and physical implications of quantum mechanics.

2 h•4 章节

学习计划

The Psychology of Daily Dress

This learning plan bridge the gap between fashion and neuroscience, revealing how our wardrobe choices dictate our internal state and social standing. It is essential for designers, psychologists, and anyone seeking to use personal style as a tool for cognitive and emotional empowerment.

2 h•5 章节

学习计划

The Glass Revolution: From Sand to Super-Science

This plan explores how a simple material transformed human perception and global connectivity. It is ideal for history enthusiasts, science students, and curious minds interested in the intersection of material science and technological progress.

2 h•4 章节

学习计划

The Cosmic Mirror: Science Meets Spirit

This plan is essential for seekers and thinkers looking to reconcile modern physics with ancient metaphysical truths. It is designed for those who want to move beyond reductionist science toward a deeper, unified understanding of the mind and the cosmos.

1 h 30 m•3 章节

由哥伦比亚大学校友创建源自旧金山

BeFreed 汇聚全球求知若渴的学习者

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由哥伦比亚大学校友创建源自旧金山

BeFreed 汇聚全球求知若渴的学习者

4.7

平均评分

7,840+ 条 App 评分

BeFreed Community

"Instead of endless scrolling, I just hit play on BeFreed. It saves me so much time."

@Moemenn

"I never knew where to start with nonfiction—BeFreed’s book lists turned into podcasts gave me a clear path."

@Chloe, Solo founder, LA

117

"Perfect balance between learning and entertainment. Finished ‘Thinking, Fast and Slow’ on my commute this week."

@Raaaaaachelw

"Crazy how much I learned while walking the dog. BeFreed = small habits → big gains."

@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

"Makes me feel smarter every time before going to work"

@Cashflowbubu

"Instead of endless scrolling, I just hit play on BeFreed. It saves me so much time."

@Moemenn

"I never knew where to start with nonfiction—BeFreed’s book lists turned into podcasts gave me a clear path."

@Chloe, Solo founder, LA

117

"Perfect balance between learning and entertainment. Finished ‘Thinking, Fast and Slow’ on my commute this week."

@Raaaaaachelw

"Crazy how much I learned while walking the dog. BeFreed = small habits → big gains."

@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

"Makes me feel smarter every time before going to work"

@Cashflowbubu

"Instead of endless scrolling, I just hit play on BeFreed. It saves me so much time."

@Moemenn

"I never knew where to start with nonfiction—BeFreed’s book lists turned into podcasts gave me a clear path."

@Chloe, Solo founder, LA

117

"Perfect balance between learning and entertainment. Finished ‘Thinking, Fast and Slow’ on my commute this week."

@Raaaaaachelw

"Crazy how much I learned while walking the dog. BeFreed = small habits → big gains."

@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

"Makes me feel smarter every time before going to work"

@Cashflowbubu

查看更多网络上关于 BeFreed 的讨论

开启你的学习之旅，就是现在

第 2 章

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要概述

用不同学习方式探索《時髦的胡說：後現代知識分子對科學的糟蹋》摘要

The Intellectual Imposture of Our Time

The Scientific Charlatanism of Postmodern Thought

边听边看，每个词都清晰呈现

Lacan's Mathematical Mystifications

The Relativist Zeitgeist in Academia

从《時髦的胡說：後現代知識分子對科學的糟蹋》摘要中收获更多

The Strong Programme and Nature's Role

The Feminist Critique of Science

边听边看，每个词都清晰呈现

The Myth of Postmodern Science

Godel's Theorem and Intellectual Abuse

从《時髦的胡說：後現代知識分子對科學的糟蹋》摘要中收获更多

Towards a Rational Dialogue Between Cultures

The Political Stakes of Intellectual Clarity

你已读完《時髦的胡說：後現代知識分子對科學的糟蹋》摘要

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要中的核心主题

《時髦的胡說：後現代知識分子對科學的糟蹋》摘要精选金句

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BeFreed 汇聚全球求知若渴的学习者

BeFreed 汇聚全球求知若渴的学习者

用不同学习方式探索《時髦的胡說：後現代知識分子對科學的糟蹋》摘要

The Intellectual Imposture of Our Time

The Scientific Charlatanism of Postmodern Thought

边听边看，每个词都清晰呈现

Lacan's Mathematical Mystifications

The Relativist Zeitgeist in Academia

从《時髦的胡說：後現代知識分子對科學的糟蹋》摘要中收获更多

The Strong Programme and Nature's Role

The Feminist Critique of Science

边听边看，每个词都清晰呈现

The Myth of Postmodern Science

Godel's Theorem and Intellectual Abuse

从《時髦的胡說：後現代知識分子對科學的糟蹋》摘要中收获更多

Towards a Rational Dialogue Between Cultures

The Political Stakes of Intellectual Clarity

你已读完《時髦的胡說：後現代知識分子對科學的糟蹋》摘要

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