My own way of dividing the 'truthers' and the 'post-truthers' is in terms of whether one plays by the rules of the current knowledge game or one tries to change the rules of the game to one's advantage.

Post-truth in this sense is a recognisably social constructivist position, and many of the arguments deployed to advance 'alternative facts' and 'alternative science' nowadays betray those origins.

One might go so far as to say that the discipline of sociology was born under the sign of 'post-truth'. After all, according to Emile Durkheim, one of the promised virtues of sociology was that it could provide 'moral education' in the rapidly changing world of the French Third Republic, in which the rules of the game switched from being based on religious and family ties to a common secular national identity.

The current post-truth situation could not be more different, but sociology is no less implicated. It is marked by the increasing devolution of social identity from the nation-state to largely self-organizing and self-recognizing groups, each increasingly permitted its own terms of engagement with the rest of society, as manifested in control over language, space and resources. In terms of what is nowadays called 'public sociology', this amounts to a widening of social horizons, a pluralising of the games played, so to speak, each with its own objectives and its own skill-sets.