[Marxism] Oral history of the Sokal hoax

Louis Proyect lnp3 at panix.com
Tue Jan 3 08:08:20 MST 2017


Chronicle of Higher Education Review, January 1, 2017
Anatomy of a Hoax
How the physicist Alan Sokal hoodwinked a group of humanists and why, 20 
years later, it still matters.
An oral history by Jennifer Ruark

At first, no one noticed. When the left-wing cultural-studies journal 
Social Text released a special issue on "The Science Wars" in April 
1996, the last article stood out only because of its source: 
"Transgressing the Boundaries: Toward a Transformative Hermeneutics of 
Quantum Gravity" was written by the sole scientist in the bunch, a New 
York University physicist named Alan Sokal.

Liberally citing work by feminist epistemologists, philosophers of 
science, and critical theorists — including two of Social Text’s 
editors, the NYU American-studies scholar Andrew Ross and Stanley 
Aronowitz, a sociologist at CUNY Graduate Center — Sokal endorsed the 
notion that scientists had no special claim to scientific knowledge. 
Just as postmodern theory revealed that so-called facts about the 
physical world were mere social or political constructs, he wrote, 
quantum gravity undermined the concept of existence itself, making way 
for a "liberatory science" and "emancipatory mathematics."

A couple of weeks later, in the magazine Lingua Franca, Sokal revealed 
that he didn’t believe a word of what he’d written. It was all a big 
joke, but one motivated by a serious intention: to expose the 
sloppiness, absurd relativism, and intellectual arrogance of "certain 
precincts of the academic humanities." His beef was political, too: He 
feared that by tossing aside their centuries-old promotion of scientific 
rationality, progressives were eroding their ability to speak truth to 
power.

Newspapers around the world lapped up the hoax. Conservatives exulted. 
"Deconstructionists read things like Social Text, which will never again 
be called a ‘learned journal,’" gloated George F. Will in The Washington 
Post. The success of the prank appeared to confirm all their suspicions 
about tenured radicals.

Though it met with stinging rebuttals, Sokal’s critique also prompted a 
period of soul-searching among scholars, who held campus symposia and 
churned out their own essays considering the issues it raised. Today, a 
search for the term "Sokal hoax" on JSTOR turns up scores of references 
in articles from fields as different as law, literary studies, 
education, mathematics, and economics. Sokal made something of a second 
career of his critique, writing two subsequent books on the topic.

Twenty years later, the incident still resonates. Writing in New York 
magazine in November about the presidential campaign, Jonathan Chait 
said he first saw Donald Trump "as a living, breathing Sokal hoax on the 
Republican Party." And as academics grapple with the implications of 
Trump’s victory, the issues at stake in the hoax take on a renewed 
urgency. Disagreements over how scholars arrive at truth, how academic 
expertise is viewed by the public, and the potential excesses of 
skepticism have only grown more prominent.

In what follows, people close to the events or affected by them reflect 
on their thinking at the time and what hindsight offers. Their accounts 
have been edited for clarity.

ALAN SOKAL: In the spring of 1994, I saw a reference to the book by Paul 
Gross and Norman Levitt, Higher Superstition: The Academic Left and Its 
Quarrels With Science. My first thought was, Oh, no, not another one of 
those right-wing diatribes that tell how the Marxist deconstructionist 
professors are taking over the universities and brainwashing our 
children. There had been a whole spate of such books in the early 1990s 
— Dinesh D’Souza and others.

My second thought was "academic left and its quarrels with science"? I 
mean, that’s a little weird. I’m an academic leftist. So I decided to 
read it. I learned about a corner of the academy where people were 
employing either deconstructionist literary theory or extreme social 
constructivist sociology of science to make comments about both the 
content of science and the philosophy of science, often in gross 
ignorance of the science. The first thing I wanted to do was go to the 
library and check out the original works that Gross and Levitt were 
criticizing to see whether they were being fair. I found that in about 
80 percent of the cases, in my judgment, they were.

EMILY MARTIN, professor of anthropology, New York University: People 
kept telling me, "Oh, you know you’re in that book, and they’re on the 
attack." The tone of the writing was very dismissive and disrespectful, 
and it kind of stung because science studies was such a new field. It 
had just been getting going in the late ’80s and ’90s. It was very 
exciting, and a lot of incredibly interesting work was being done.

SOKAL: I thought, well, I could write an article to add to the Gross and 
Levitt critique, and it would probably disappear into a black hole. So I 
had the idea of writing an article that would be both a parody and an 
admittedly uncontrolled experiment: I would submit the article to a 
trendy journal and see whether it would be accepted. Writing the parody 
took maybe two or three months.

Before I submitted it I did show it to a few friends — I tested them 
blind to see how long it would take them to figure out that it was a 
parody. The scientists would figure out quickly that either it was a 
parody or I had gone off my rocker. But I mostly tried it on 
nonscientist friends, in part to see whether there were any obvious 
giveaways. I wanted it to not be so obvious.

I was looking for a journal that published articles that were kind of in 
a similar ideological vein. There are several, and they’re not all the 
same. But Social Text was kind of in that intellectual sphere.



thanks for submitting your interesting article to social text. the 
editorial committee is reviewing it, and we hope to get word to you soon.
— email to Sokal from Andrew Ross, Feb. 8, 1995



I hope I didn’t make too much of a fool of myself in the section on 
cultural and political implications. As I said in the cover letter, I’m 
a total amateur in those areas. Anyway, I look forward to the reviewers’ 
comments and suggestions.
— email to Ross from Sokal, Feb. 8, 1995



That spring, Social Text accepted Sokal’s submission, and on May 15, 
Sokal sent a final version of the article, with only minor revisions. It 
would take nearly a year for the article to appear.



SOKAL: I had no idea when this special issue would be published, and the 
hoax had to be kept secret. During all this time, I studiously found 
excuses to avoid meeting Andrew Ross, even though his office was one 
block away from mine at NYU. It’s one thing to write a parody and to 
dissemble in an email. It’s another to be a good actor, which I’m not.

The small number of people that I had shown it to before it was accepted 
would come to me and say, "Can I show it to my friend so-and-so, who is 
a philosopher or who is a historian or who is a sociologist and who 
would appreciate it," and my answer was always, "Yes, but you have to 
swear them to secrecy." There was an ever-widening circle of people — 
that was how I met Barbara Epstein.


BARBARA EPSTEIN, professor emerita, history of consciousness department 
at the University of California at Santa Cruz: A friend of mine at 
UC-Davis said that she wanted to tell me about something if I would 
promise absolute secrecy. She said there is a physicist at NYU who has 
written an article that purports to be by a scientist who has converted 
to poststructuralism, and actually, it’s a hoax.

She said he wants to find a humanist who knows something about 
poststructuralism, can’t stand it, is a leftist and feminist, to work 
with. He wanted to write a piece outing himself, and explaining why he 
had done it. I said, "Absolutely. Sign me up."

DAVID GLENN (freelance journalist who later worked for The Chronicle): 
Sometime in February ’96, I was at a dinner party in Brooklyn, where 
there was a lot of wine flowing. There was a grad student there in 
sociology at CUNY, Stanley Aronowitz’s program. Toward the end of the 
evening, he mentioned that he had heard a rumor that someone had 
prepared a hoax article for the Science Wars issue of Social Text. I 
took this to my friend Rick Perlstein, who was then an editor at Lingua 
Franca, and he thought it seemed worth pursuing. I went back to the CUNY 
grad student. He wouldn’t give me any more details.

Someone at Lingua Franca knew that Routledge published the tables of 
contents of forthcoming issues of Social Text in this little quarterly 
broadsheet called "Cultural Studies Times." So I walked a few blocks 
south from 38th Street down to where Routledge was, and said, "Hey do 
you have a copy of ‘Cultural Studies Times’?" They gave it to me, and 
sure enough, there was a list of forthcoming authors and titles for this 
special Science Wars issue.

Someone called Duke University Press, and there was some anxiety about 
this because it was a little unusual to ask for advance galleys of a 
journal. But Duke came through with it.

We were a little bit hilariously slow to light on Sokal’s essay as the 
obvious candidate. I called Sokal once we were confident that the issue 
of Social Text was at the printer and couldn’t be called back. I was 
nervous. I didn’t know how he would respond.

EPSTEIN: Alan called me up and said, "Who do you think this person is? 
Do you think he’s a spy for Stanley Aronowitz?"

SOKAL: I was worried that the game was up, that it might not even appear 
because the whole thing might be undone.

GLENN: He said he wanted to talk in person, not over the phone, which 
sounded a little bit cloak and dagger. We worked out a meeting on a 
bench at the New York Public Library, at 42nd and Fifth.

SOKAL: I had resolved that when I met him, I would play dumb for five or 
10 minutes, and then if he asked me whether my article was a parody, I 
would say, "Yes, it is. Congratulations. You’ve been very clever."



Sokal and Glenn met on March 29.



GLENN: He told me, pretty nervously, that he had hoped that the hoax 
would not be revealed for a year. His hope was to see that his essay 
would be cited or discussed at conferences.

SOKAL: Would people praise it? Would people criticize it? Would people 
totally ignore it? Would somebody figure out that it was a parody?

GLENN: I didn’t tell him much about how I had gotten wind of it, but I 
said enough to persuade him that it was really unlikely to stay secret 
for long.

SOKAL: The jig was up.

GLENN: He pulled out of his briefcase a short manuscript and said that 
he wanted Lingua Franca to publish his own account, and to do it soon. 
We were just a few blocks north of their offices. I had told Alex Star 
[the magazine’s editor], "I am going to meet with this guy at 10:30 in 
the morning and I’ll give you a call later and let you know how it 
went." But then, you know, I actually walked in there with Sokal 
trailing behind me on the staircase.


ALEX STAR: I was kind of shocked by the whole thing.

GLENN: Sokal handed over his draft essay, and Alex sat there and 
silently read through it. He decided that we’d take the weekend to think 
things over.

STAR: It was all very, very surprising, but it felt like, provided it 
was something that we could edit as we would normally edit anything, we 
would go ahead with it.

GLENN: Star was understandably nervous about actually intervening in 
this affair by publishing Sokal’s article without getting a response 
from Social Text in advance.

STAR: When you’re an editor, you do treasure some degree of trust with 
your writers, and what Sokal did, arguably, raised issues about that. 
Those are all things that I had complicated feelings about, and yet, 
ultimately, I felt he gave a very clear, if debatable, justification for 
what he did. And, you know, we’re putting that out there, and the 
importance of raising these issues, even by unusual methods, seemed 
significant to me.



The timeline was tight. Star received a copy of the Social Text issue 
just in time to include an image of its cover in Sokal’s essay. Lingua 
Franca went to press April 16, and soon afterward started alerting the 
news media.



Anyone who believes that the laws of physics are mere social conventions 
is invited to try transgressing those conventions from the window of my 
apartment. (I live on the twenty-first floor.)

    – Alan Sokal, in the Lingua Franca revelation of his hoax



SOKAL: I was at a conference at the University of Minnesota. NPR managed 
to reach me and did a five-minute interview, and then all hell broke 
loose. The next day, The New York Times was calling, and several 
television networks. I refused all of the television offers because I 
didn’t think that the television would do a serious job. I mean, I 
didn’t want to just contribute one more "let’s have a laugh at the 
professors" kind of thing. I wanted to have a serious discussion.

EPSTEIN: A colleague of mine calls and tells me that this dreadful rumor 
is running around Santa Cruz that I was the author of this horrible 
article in Social Text, and he won’t believe such a terrible thing 
unless I tell him it’s true.

By that time, I really was persona non grata. It was very clear that I 
was a minority in my department, and not only a minority but a target. I 
had an article in Socialist Review in which I criticized 
poststructuralism. It had become a crusade and an orthodoxy and a 
juggernaut, and the more I was part of that culture, the more I disliked 
it. The emotional atmosphere around this wasn’t that different than the 
emotional atmosphere around the election right now. People on two sides 
of the fence were barely talking to each other.

MARTIN: It was a brilliant practical joke. It showed up the inadequate 
editorial sense of some of the publications and the takeover by almost 
incomprehensible jargon. But a lot of us felt there was a big 
misunderstanding of what the goal of science studies was.

BRUCE ROBBINS, Columbia University humanities professor, co-editor of 
Social Text, 1991-98: I remember listening to NPR and suddenly Social 
Text is being talked about, which was very exciting. The first thought 
was, you know, we are a very small left-wing cultural journal and 
suddenly we’ve made it to the big time. But it did sink in relatively 
quickly. There was an "Oh, shit" moment.

I read Sokal’s hoax after the scandal hit. I had not read it before.

The ordinary Social Text procedures were that four people had to read a 
piece. I don’t remember who — I know that Andrew Ross was one, and 
Aronowitz was one, and I think George Yudice was one, and maybe Randy 
Martin, who died a year or two ago.

GEORGE YUDICE, Miami University professor of modern languages and 
literatures: I remember not liking it and agreeing not to reject it but 
to archive it after a first round of discussions. Once Andrew Ross 
brought the article back into a second discussion for a special double 
issue of Social Text on the Science Wars, I went along with other 
members of the editorial board. [Ross declined to be interviewed for 
this oral history. Aronowitz did not return messages from The Chronicle 
Review.]

ROBBINS: They decided to take it because here was a scientist — even 
expressing himself very awkwardly and without much knowledge of what it 
was that he thought he was enthusiastic about — weighing in and kind of 
on "our side." The fact that he quoted Stanley Aronowitz 13 times was 
probably not a matter of complete indifference to Stanley Aronowitz, and 
Stanley Aronowitz was the one surviving founder of the journal, who was 
10 or 15 years older than anybody else. So if he wanted it — Social Text 
is not a refereed journal — if one of the founders was there and wanted 
it, it was probably going to go in.



All of us were distressed at the deceptive means by which Sokal chose to 
make his point. This breach of ethics is a serious matter … the openness 
of intellectual inquiry that Social Text has played its role in 
fostering will be curtailed.
—from Social Text’s editorial response, signed by Bruce Robbins and 
Andrew Ross



SOKAL: There is an ethical issue to be considered. Basically, our 
reasoning was that the subculture that I was criticizing had become 
ingrained and self-referential and mostly disdained critiques from 
outsiders, so that an ordinary type of intellectual critique was precluded.

MICHAEL BÉRUBÉ, professor of literature, Penn State University: There’s 
sort of a hothouse quality to a place that will accept an essay like 
this without sending it around to someone outside the bubble who will 
look at it more skeptically.

EPSTEIN: I had absolutely no moral qualms about the hoax because it 
seemed to me that an opening had to be created, and this was the only 
way to create it.

ROBBINS: I actually did not have an ethical problem with Sokal. If I had 
the chance to pull a hoax on Dick Cheney, whom I consider an enemy, I 
would do it. Andrew wrote the editorial response, and out of solidarity 
I signed it. It was really his letter. I thought that Sokal’s mistake 
was that he thought of us as enemies. I mean, there were epistemological 
differences, but so what?

NORTON WISE, professor in the history of science, UCLA: I read Sokal’s 
Social Text article and thought it was pretty funny. It was just 
nonsense. Of course, Gross, Levitt, and the others were claiming that 
science-studies people were engaged in what they called radical 
relativism. You may be able to find such an extreme, but it’s not by any 
means the basic argument of the social-constructionist perspective.

ELLEN SCHRECKER, professor emerita of history, Yeshiva University: What 
Sokal was showing was the downgrading of academic expertise. Historians 
go into the archives and we interview people and try to find out what 
happened from the evidence — rather than relying on secondhand 
information. Basically it’s a confrontation between a trained mind and a 
piece of evidence. This is what physicists do, this is what biologists 
do. This is what literary theorists do, too, but I think what happened 
to them is they ran out of new documents, and so they began to poach on 
the rest of us.

HELEN LONGINO, professor of philosophy, Stanford University: Certainly 
there are some deconstructionists who have tried to take on science. But 
that was, by far, the minority of the work that was being done in 
science studies. If Sokal had submitted it to a serious science-studies 
journal, people would have seen through it. Sokal has this very sort of 
old-fashioned idea about science — that the sciences are not only aiming 
at discovering truths about the natural world but that their methods 
succeed in doing so.

STANLEY FISH, professor of humanities and law, Florida International 
University: Thomas Hobbes said it hundreds of years ago: "Where there is 
no speech, there is no truth or falsehood." Knowledge is made, of 
course, by men and women in the context of assumptions, presuppositions, 
available vocabularies, and available methodologies.

WISE: You don’t need to believe in a particular theory of gravity in 
order to think that there is gravity. Whether you’re Aristotle or 
Newton, you’re not going to be jumping out windows, because there’s a 
validity to the view that falling bodies fall, and it doesn’t matter 
which view of the nature of gravity you hold in order to believe that.

The hoax was not just about science studies. It was about an academic 
culture.
What interests people in science studies is how one view versus another 
comes to be taken as "true" — here in scare quotes — and arguing that 
oftentimes that’s a matter of cultural conditions, which is not a very 
radical position.

SOKAL: These [social constructionist] texts are often ambiguous. In some 
instances it’s the radical interpretation that is intended. Now, maybe 
once criticized, they want to backpedal and say, "I am not now and never 
have been a relativist."

STEVEN WEINBERG, Nobel Prize-winning physicist, University of Texas at 
Austin: We in science are not so naïve that we think that science is 
done in a vacuum or it’s done in outer space without being affected by 
the surrounding culture. We just think the final results that we’re 
aiming toward are culture-free.

People do decide what kind of evidence is relevant, but we’ve learned 
how to learn about the world, what kind of thing provides a standard of 
evidence. We may have not fully come to the end of that process, but the 
process is not something that is dictated by our culture. It is 
something that is dictated by our interaction with nature.

STEPHEN HILGARTNER, professor of science and technology studies, Cornell 
University: Sokal simply lumps people together, and these people often 
share neither intellectual outlook nor research questions, nor 
disciplinary background, nor the kinds of places they publish. I’m not 
saying there are not interconnections among these fields, but lumping 
them together and just calling them postmodernists, relativists, and 
their fellow travelers is really loose. It gets close to being a kind of 
academic McCarthyism, and it really is not something that is 
intellectually or ethically justifiable. The people who found it the 
most inspiring were people like Rush Limbaugh and George Will, who 
already had lots of complaints about the American university and were 
quite happy to weave the Sokal charges into their accounts.

FISH: The hoax gave people who had never read any postmodernist 
discourse, and didn’t have the slightest idea of what postmodernists 
like Derrida or Lyotard or Foucault and others were trying to do, an 
easy way to dismiss that project. All they thought they had to do was to 
invoke the Sokal hoax. That would be, in their mind, a totally 
sufficient put-down.

WISE: There’s a quite interesting question of who were the culture 
warriors from the science side. It was a very small group of people who 
took it upon themselves to correct what they regarded as the radical 
relativism that was brewing in universities. They were a very definite 
sector, especially elementary particle physicists, and a few 
mathematicians. Elementary particle physicists typically are looking for 
universal laws, universal principles from which you can deduce what the 
world is like in detail.

You also had older physicists who had emigrated from Europe, who 
remembered the Nazis marching down the street taking over the university 
buildings and so on, and for them, there was this very strong 
association between relativism and Nazism, so moral relativism, but 
shading over into intellectual relativism. The sense really had grown up 
rather strongly in the U.S. in the postwar period that it was one of the 
reasons why Europeans had been so incapacitated to respond to the Nazis.

EPSTEIN: The hoax was not all particularly about science studies. It was 
about an academic culture. People in the humanities, especially people 
who were particularly ambitious, were aware that the fortunes of the 
sciences were rising in academia, and the fortunes of the humanities 
were declining. So to have a scientist sign on to poststructuralism was 
such a coup that they didn’t bother to read his article carefully.

Part of what poststructuralism was about was an effort of young 
academics to stake out a particular approach, and that approach pit 
culture against politics and economics. What they were saying was, 
unlike those old fuddy-duddy economic determinists, we understand that 
the main category is culture. But then we had the recession of 1998, and 
then in 2008 there was the economic meltdown. It became really difficult 
to argue that economics wasn’t important.

SOKAL: I do get the feeling that there is less ardor for those ideas 
than there used to be, and I think I can take a small amount of credit. 
But the main credit has to be taken by George W. Bush and his friends, 
who showed where science bashing can lead in the real world. People on 
the academic left who were previously maybe not hard-core relativists 
but were somewhat sympathetic to that current of thought have had second 
thoughts.

LONGINO: Both sides have moved closer to each other. Not everybody, but 
I think you find a number of scholars in cultural studies and social 
studies being more circumspect in their articulation of conclusions that 
their work supports.

Yunghi Kim for The Chronicle Review
Andrew Ross
SOKAL: Andrew Ross is no longer writing about science or philosophy of 
science. He and I made common cause when the graduate students at NYU 
were trying to unionize, and we were both on the same side of that. And 
Bruce Robbins and I became friends back in 2001 or 2002, when we 
collaborated on writing the "Open Letter from American Jews" to our 
government on peace in the Middle East.

ROBBINS: I had no trouble doing that at all. We have friendly relations.

STAR: A lot of the erstwhile antagonists have realized that they 
actually have a lot in common with each other. Those battles seem less 
contentious when you realize that you share a commitment to the 
university as a place of relatively unfettered intellectual inquiry and 
autonomy, and to support that against budget cuts and political 
interference and so forth is really important.

BÉRUBÉ: Now that we’re officially "post-fact," I think the hoax has a 
certain urgency. I was already starting to go back five years ago to 
give him his due on what thoroughgoing epistemological skepticism could 
do when it’s mobilized by the right for climate change, or for that 
matter for any scientific question.

WEINBERG: I never heard anything remotely postmodern from a member of 
Congress. I think the forces against taking climate change seriously are 
overwhelmingly economic. It’s like the question of whether tobacco smoke 
is bad for you or whether sugary sodas are bad for you. All these things 
are opposed by people who have a financial stake. It has nothing to do 
with the Science Wars.

SCHRECKER: What really bothered me was the inability of Alan Sokal and 
the other people who were responding to him to realize how this was 
playing out in the larger world. The hoax was very clever. But then he 
should have made the broader point about what’s really happening out 
there. I don’t think that things would have changed if he hadn’t written 
it, but he didn’t look around him and see that academic expertise was 
already under attack. Today is the culmination of 40 years of attacks on 
academic expertise. It’s fine if you want to make fun of deconstruction, 
but it’s not fine if you make fun of climate change.

BÉRUBÉ: It’s widely accepted now that among the most controversial 
things you can do on a campus is deal with gender and sexuality, the 
Middle East, or climate change. I mean, they’re not exempt, the 
scientists. I didn’t think they would be, but it took some years for my 
argument to take hold. I said, the forces that are this 
anti-intellectual and this skeptical of what we do on campus, they’ll 
get wind of you soon enough.

SOKAL: There is in American culture a persistent anti-intellectual 
current, which looks down on the pointy-headed professors and is happy 
to pick up on any excuse to have a laugh at them. That was the negative 
side.

BÉRUBÉ: The echo chamber that publishes Sokal’s essay is so much less 
pernicious than the echo chamber that believes Hillary Clinton was 
running a child-sex ring out of a pizza parlor. Now we’re talking 
something well beyond epistemic closure and something much more like 
total batshit.

SCHRECKER: What we’re reaping is an incredible moment of 
anti-intellectualism in American life, and it’s dangerous.

Jennifer Ruark is a deputy managing editor at The Chronicle Review.

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