Wikipedia: The Sokal affair, also called the Sokal hoax, was a publishing hoax perpetrated by Alan Sokal, a physics professor at New York University and University College London. In 1996, Sokal submitted an article to Social Text, an academic journal of postmodern cultural studies. The submission was an experiment to test the journal's intellectual rigor and, specifically, to investigate whether "a leading North American journal of cultural studies – whose editorial collective includes such luminaries as Fredric Jameson and Andrew Ross – [would] publish an article liberally salted with nonsense if (a) it sounded good and (b) it flattered the editors' ideological preconceptions".The Chronicle article describes Sokal's original motivation for the hoax.
The article, "Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity", was published in the Social Text spring/summer 1996 "Science Wars" issue. It proposed that quantum gravity is a social and linguistic construct. At that time, the journal did not practice academic peer review and it did not submit the article for outside expert review by a physicist. On the day of its publication in May 1996, Sokal revealed in Lingua Franca that the article was a hoax, identifying it as "a pastiche of left-wing cant, fawning references, grandiose quotations, and outright nonsense ... structured around the silliest quotations [by postmodernist academics] he could find about mathematics and physics."
Chronicle: ... 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. ...The following paragraphs are taken from Sokal's paper (the first two from the beginning, the last from the end):
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.
... 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. ...
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.See also Frauds!
But deep conceptual shifts within twentieth-century science have undermined this Cartesian-Newtonian metaphysics1; revisionist studies in the history and philosophy of science have cast further doubt on its credibility2; 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".3 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.
Finally, the content of any science is profoundly constrained by the language within which its discourses are formulated; and mainstream Western physical science has, since Galileo, been formulated in the language of mathematics.100 101 But whose mathematics? The question is a fundamental one, for, as Aronowitz has observed, "neither logic nor mathematics escapes the `contamination' of the social.''102 And as feminist thinkers have repeatedly pointed out, in the present culture this contamination is overwhelmingly capitalist, patriarchal and militaristic: "mathematics is portrayed as a woman whose nature desires to be the conquered Other.''103 104 Thus, a liberatory science cannot be complete without a profound revision of the canon of mathematics.105 As yet no such emancipatory mathematics exists, and we can only speculate upon its eventual content. We can see hints of it in the multidimensional and nonlinear logic of fuzzy systems theory106; but this approach is still heavily marked by its origins in the crisis of late-capitalist production relations.