The article introduces a special themed issue of Theory of Science on epistemologies of spaces and places. It provides a disciplinary context of the theme and reviews some of the key arguments that led to the so-called spatial turn in social sciences and the humanities. Science studies in the broad sense (including social studies of science and technology, history and philosophy of science) have also been affected by this shift of research interest to spatial aspects of science at both micro- and macro-levels. Scientific knowledge has been subject to analyses that stress its local contingencies, mobility and dependencies on spatial arrangements. The ensuing new epistemologies require novel concepts or reconsideration of the older terms, such as universality or objectivity., Tento článek uvozuje zvláštní tematické číslo Teorie vědy věnované epistemologiím prostorů a míst. Článek představuje oborový kontext tématu a poskytuje přehled některých klíčových argumentů, jež vedly k takzvanému prostorovému obratu v sociálních a humanitních vědách. Výzkumy vědy v širokém smyslu (zahrnujícím sociální výzkumy vědy a techniky, dějiny a filosofii vědy) byly také ovlivněny tímto přesunem badatelských zájmů k jejím prostorovým aspektům na mikro i makro úrovni. Vědecké vědění je podrobováno analýzám, které zdůrazňují jeho místní nahodilosti, mobilitu a závislost na prostorových uspořádáních. Následné nové epistemologie vyžadují nové koncepty či přehodnocení starších termínů, jako univerzalita a objektvita., and Radim Hladík.
Art of seeing, John Rajchman argues in his essay, was in the center of Michel Foucault’s critical attention as well as practice. Foucault himself was a visual thinker and writer. More importantly, however, the ways in which historically changing vision determines not only what is seen, but what can be seen, are one of his major concerns. Rupture with self-evidences is then the first step one must take to make the invisible - yet not hidden - power visible. The invisibility of power, seen as the invisible light that makes other things visible, is what makes it tolerable. Knowledge and the practice of knowing themselves are constructed by the technology of the visual, such as the different types of spaces that bring about specific visibility. In Foucault’s histories, the prison or the clinic are such spaces that have visualized criminality, sexuality or madness in particular manner. However, problematization of these things needs to go beyond new ways of looking at them and has to question their entire field of vision. This implies that Foucauldian ethics is less concerned with what we do about things themselves, instead, it rather asks how we see them in the first place and how can they be seen differently. It thus requires not to look within us, on the contrary, we should look out, from outside of ourselves., John Rajchman., and Obsahuje bibliografii