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By Krishnamurti Jiddu

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It is not I as a person who is doing these things but parts of my insides (cortex, CNS [central nervous system]). (Coulter 1983: 21, emphasis in original) The fallaciousness of such a view crystallizes in the underlying notion that we can only explain manifest public behaviour – what people do and can be seen to do – by reference to events inside the body. ’ is correlated with a certain pattern of neural firings within my brain. Hence, technically, it should be possible to wire up each of my brain cells to electrodes (though since there are an extraordinarily large number of these it seems some compromise would be necessary in practice) and determine which individual cells fire when I utter those words.

For example: ‘In disassociating the upshot of reading and interpretation from any notion of the inherent quality of the text (what it actually says, what it actually means), we do not mean to suggest that any reading is possible (let alone that all readings are equally possible), although in principle this is the case’ (Grint and Woolgar 1997: 72–3, emphasis added). But how far is that the case? How far, for example, are a fruit machine and a telephone open to the same set of possible readings?

Hence the effect of the overpasses was to exclude all but the car-owning middle and upper classes from using the parkways and associated recreational areas. Woolgar and Cooper (1999) present a critique of this argument that, from a certain perspective, could be seen as a decisive refutation. That is, they reproduce as part of their article bus timetables which demonstrate that buses do indeed run along the parkway to Jones Beach and therefore that Winner could not have been correct. Characteristically, however, they seek to distance their argument from any claims about the ‘real facts of the matter’ and maintain that, of course, their own account is just as much of a persuasive construction as was Winner’s original claim about the bridges.

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