Ten years ago, Alan Sokal, a theoretical physicist at NYU, caused a big stir in academia.  He submitted an article entitled 'Transgressing the boundaries: Towards a transformative hermeneutics of quantum gravity', to Social Text*, a well-respected poststructuralist sociology journal.  The article poked surreptitious fun at the radically relativistic ideology that was fashionable at the time--and which often appropriated scientific jargon in a kind of hodgepodge pastiche, in order, presumably, to lend the discourse a certain added authority.

Incredibly, the editors of the journal didn't bother to fact check the article's preposterous scientific assertions.  What has since come to be known as 'the Sokal hoax' sparked a heated debate on the bounadries between scientific and humanities discourse by implicitly asking the question, when is adaptation merely distortion?

Here are a few excerpts from 'Transgressing the boundaries', in particular, parts that feature string theory.  [Note that string theory is one version of quantum gravity.]

Transgressing the Boundaries: Towards a transformative hermeneutics of quantum gravity by Alan Sokal

Transgressing disciplinary boundaries ... [is] a subversive undertaking since it is likely to violate the sanctuaries of accepted ways of perceiving. Among the most fortified boundaries have been those between the natural sciences and the humanities.

-- Valerie Greenberg, Transgressive Readings

The struggle for the transformation of ideology into critical science ... proceeds on the foundation that the critique of all presuppositions of science and ideology must be the only absolute principle of science.

-- Stanley Aronowitz, Science as Power

There are many natural scientists, and especially physicists, who continue to reject the notion that the disciplines concerned with social and cultural criticism can have anything to contribute, except perhaps peripherally, to their research. Still less are they receptive to the idea that the very foundations of their worldview must be revised or rebuilt in the light of such criticism. Rather, they cling to the dogma imposed by the long post-Enlightenment hegemony over the Western intellectual outlook, which can be summarized briefly as follows: that there exists an external world, whose properties are independent of any individual human being and indeed of humanity as a whole; that these properties are encoded in ``eternal'' physical laws; and that human beings can obtain reliable, albeit imperfect and tentative, knowledge of these laws by hewing to the ``objective'' procedures and epistemological strictures prescribed by the (so-called) scientific method.

But deep conceptual shifts within twentieth-century science have undermined this Cartesian-Newtonian metaphysics; revisionist studies in the history and philosophy of science have cast further doubt on its credibility; and, most recently, feminist and poststructuralist critiques have demystified the substantive content of mainstream Western scientific practice, revealing the ideology of domination concealed behind the façade of ``objectivity''. It has thus become increasingly apparent that physical ``reality'', no less than social ``reality'', is at bottom a social and linguistic construct; that scientific ``knowledge", far from being objective, reflects and encodes the dominant ideologies and power relations of the culture that produced it; that the truth claims of science are inherently theory-laden and self-referential; and consequently, that the discourse of the scientific community, for all its undeniable value, cannot assert a privileged epistemological status with respect to counter-hegemonic narratives emanating from dissident or marginalized communities. These themes can be traced, despite some differences of emphasis, in Aronowitz's analysis of the cultural fabric that produced quantum mechanics; in Ross' discussion of oppositional discourses in post-quantum science; in Irigaray's and Hayles' exegeses of gender encoding in fluid mechanics; and in Harding's comprehensive critique of the gender ideology underlying the natural sciences in general and physics in particular.

Here my aim is to carry these deep analyses one step farther, by taking account of recent developments in quantum gravity: the emerging branch of physics in which Heisenberg's quantum mechanics and Einstein's general relativity are at once synthesized and superseded. In quantum gravity, as we shall see, the space-time manifold ceases to exist as an objective physical reality; geometry becomes relational and contextual; and the foundational conceptual categories of prior science -- among them, existence itself -- become problematized and relativized. This conceptual revolution, I will argue, has profound implications for the content of a future postmodern and liberatory science.

[...]

Quantum Gravity: String, Weave or Morphogenetic Field?

[...]

In the 1980's a very different approach, known as string theory, became popular: here the fundamental constituents of matter are not point-like particles but rather tiny (Planck-scale) closed and open strings. In this theory, the space-time manifold does not exist as an objective physical reality; rather, space-time is a derived concept, an approximation valid only on large length scales (where ``large'' means ``much larger than  centimeters''!). For a while many enthusiasts of string theory thought they were closing in on a Theory of Everything -- modesty is not one of their virtues -- and some still think so. But the mathematical difficulties in string theory are formidable, and it is far from clear that they will be resolved any time soon.

[...]

In string theory, the quantum-mechanical amplitude for the interaction of n closed or open strings is represented by a functional integral (basically, a sum) over fields living on a two-dimensional manifold with boundary. In quantum gravity, we may expect that a similar representation will hold, except that the two-dimensional manifold with boundary will be replaced by a multidimensional one. Unfortunately, multidimensionality goes against the grain of conventional linear mathematical thought, and despite a recent broadening of attitudes (notably associated with the study of multidimensional nonlinear phenomena in chaos theory), the theory of multidimensional manifolds with boundary remains somewhat underdeveloped. Nevertheless, physicists' work on the functional-integral approach to quantum gravity continues apace, and this work is likely to stimulate the attention of mathematicians.

[...]

But all this is only a first step: the fundamental goal of any emancipatory movement must be to demystify and democratize the production of scientific knowledge, to break down the artificial barriers that separate ``scientists'' from ``the public''. Realistically, this task must start with the younger generation, through a profound reform of the educational system. The teaching of science and mathematics must be purged of its authoritarian and elitist characteristics, and the content of these subjects enriched by incorporating the insights of the feminist, queer, multiculturalist and ecological critiques.

* Specifically, in Social Text #46/47, pp. 217-252 (spring/summer 1996).

You can read the entire article at: http://physics.nyu.edu/faculty/sokal/transgress_v2/transgress_v2_singlefile.html

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