No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
The History of Philosophy
... What truly exists for Kant are (i) sense impressions, (ii) a multiplicity of individual subjects constructing an empirical knowledge of what thereby becomes an objective world, and (iii) an empirically inaccessible thing-in-itself that (a) gives rise to sense impressions (in such a way that our minds are able to organize them into a self-contained system of objects) and (b) makes room for metaphysical speculation about such things as freedom and moral responsibility. The first in a succession of German idealist philosophers who aimed to get rid of the thing-in-itself [21] was Johann Gottlieb Fichte. Fichte argued that experience, as an activity of consciousness directed towards objects, can be derived either from objects or from consciousness. ...
... on the classical side, namely their atomic configurations, which change slowly, while the electron wave functions follow adiabatically. 21 So the formal aspects of our experience are dynamically accounted for in terms of spatial relations between the constituents of a hierarchy of quantum objects, and ultimately between formless quantum objects. Why the emphasis on spatial relations (i.e., relative positions and relative orientations)? ...
... 'Why?' 'Because, they are all the same electron!' " Nor is it a new idea that the particle types that exist are determined by (and thus are primarily features of) the dynamical 21 Only molecules consisting of very few atoms are known to occur in energy and angular momentum eigenstates [59, p. 99]. 22 As the reader will recall from Sec. 5, the Cartesian coordinate systems used by quantum mechanics are defined by the experimental context, and are therefore trivially contextdependent. ...
Quantum mechanics accounts for the formal aspects of human sensory experience in terms of spatial relations between the constituents of a hierarchy of quantum objects and, ultimately, in terms of reflexive relations entertained by a single relatum or Ultimate Object. Schr\"odinger explained the fact that (despite "the absolute hermetic separation" of our respective "spheres of consciousness") we experience a common world by invoking an Ultimate Subject and by appealing to the philosophy of the Upanishads, according to which the Ultimate Subject is one with the Ultimate Object: the world is a manifestation by the One (qua Ultimate Object) to the One (qua Ultimate Subject) and hence to us, who (according to Schr\"odinger) are but "various aspects of the One." The paper builds on Kant's theory of science, Bohr's philosophy of quantum mechanics, QBism's emphasis on the universal context of science (i.e., human experience), and Brigitte Falkenburg's detailed analysis of the particle concept. The Upanishadic framework of thought advocated by Schr\"odinger, moreover, is well suited not only to making physical sense of the mathematical formalism of quantum mechanics but also to addressing major problems in the philosophies of mind and life. How some of these problems can be solved in this framework is outlined.
... In its first edition, one of the most popular statistics texts among psychologists made no reference to the rather different statistical theory underlying experimental control and barely mentioned it in the second edition (Hays, 1963(Hays, , 1973. Not only does the logic of experiments rest on the much stronger ground of specific experimenter operational control (Dewey, 1938;James, 1907;Windelband, 1901Windelband, / 1958), but also the statistical tools for analysis of controlled experiments are more robust. ...
... In its first edition, one of the most popular statistics texts among psychologists made no reference to the rather different statistical theory underlying experimental control and barely mentioned it in the second edition (Hays, 1963(Hays, , 1973. Not only does the logic of experiments rest on the much stronger ground of specific experimenter operational control (Dewey, 1938;James, 1907;Windelband, 1901Windelband, / 1958), but also the statistical tools for analysis of controlled experiments are more robust. ...
Controversy abounds over attributing group differences on tests to nature, nurture, or test bias. Limitations of correlational sampling from natural populations necessitate experimental methods to resolve underlying issues. In classical psychometrics test items are selected from a larger item pool through analysis of item responses in a sample of subjects. Rats of six inbred strains (n = 366) were tested in multiple mazes to provide a large item pool. Six populations were created, each with differing proportions of each strain. Items selected through independent item analyses within each population yielded six tests. An independent cross-validation sample (n = 146) provided scores on all six tests. This sample was also tested in another set of maze problems defined as the criterion to be predicted. Strain means and intrastrain predictive validities for the six tests varied with strain representation in the population used for item selection (p < .001). Conventional item-selection procedures clearly produced two forms of minority test bias.
... This ontological bifurcation, expressed almost naturally in all spheres of life, is precisely the foundation upon which the fragmented architecture of knowledge is built. This does not make disciplinary knowledge less valid or universalizing; rather, what we understand as universal knowledge is contingent upon the ontological division between nature and culture, the principal categories validating the bifurcation between nomothetic and ideographic epistemologies (Dilthey, 1989;Snow, 1993;Windelband, 1958). As long as this bifurcation is perpetuated by our knowledge practices, we risk perpetuating that which the ontological and decolonial turns aim to unsettle, that is, the naturalization of the modern/colonial order of things. ...
Although decolonial thought from Latin America and the Caribbean is a multifaceted field of research and sociopolitical praxis, it is often interpreted monolithically. To refuse this tendency, we argue that it is imperative to trace decolonial theory’s intellectual genealogies and engage in transgressive decolonial hermeneutics to re-interpret texts (theories) according to their living socio-historical and geopolitical contexts. Following Stuart Hall’s lead, we first sketch out the geopolitical and sociocultural exigencies that allow for theoretical movements to unfold, paying more attention to the geopolitical implications of thinking “from” Latin America and the Caribbean. Second, we address the ethical imperative of thinking “with” as we seriously engage in inter-epistemic dialogues to advance an ecology of decolonial knowledges and pedagogical practices born in struggle. Ultimately, this article situates decolonial discourses and practices according to the conditions that enable their praxis-oriented intellectual expression.
... Ethical values -sometimes called common valuesare held in common by a specific group of people; for example, within a company or a country, their authority usually stems from standard agreements (Carr, 1998). They are not necessarily limited to the philosophical context, although certain philosophers like Windelband (1926) and Scheler (1973) have focused on defining the concept of value (D€ uwell et al., 2011). In business ethics (Demuijnck, 2014;Agle et al., 2014), scales (Schwartz et al., 2012) are often used to assess personal values (Schwartz and Bilsky, 1987). ...
Purpose
Business process management (BPM), as a pillar of information systems (IS) research, has become more complex with the advent of new technologies, emphasizing the need for moral and ethical perspectives. To foster moral behavior and responsible action, including ethical values in IT systems and processes can be a solid option. By incorporating a socio-technical perspective, we are able to analyze the various aspects of BPM and organizational processes and the incorporated values. We find an overall acknowledgment of the importance of values and ethics in BPM.
Design/methodology/approach
This publication explores ethical values within BPM through a systematic literature review (SLR). The study aims to identify the ethical dimensions inherent in BPM and their practical implications in process management and task execution. The methodological approach adopted is a SLR (Boell and Cecez-Kecmanovic, 2015), adapting the PRISMA guidelines (Page et al ., 2021) to identify 82 articles from 21 top IS journals suggested by Lowry et al . (2013).
Findings
A descriptive framework is developed to explain the use and application of ethical values within business processes. This framework enables practitioners and researchers to categorize and understand the various ethical considerations involved in BPM. It provides a structured approach highlighting the interrelation between process perspectives and ethical values, demonstrating how different BPM approaches may have varying ethical implications. We compare past and future research in business processes, identifying areas for further investigation and theoretical development. A historical analysis of values and literature also helps contextualize contemporary discussions on ethics in BPM, shedding light on the evolution of ethical considerations within this domain.
Originality/value
Our study contributes to a more nuanced understanding of BPM, highlighting the importance of considering ethical values and socio-technical perspectives in designing and implementing business processes. These findings contribute to understanding the values associated with different types of processes and their employment and highlight potential areas for future research. Our study provides ethics-oriented research in IS with novel insights by examining BPM from an ethical value perspective. We contribute to the BPM literature by examining which values are applied in which process types from which perspective. In addition, our research suggestions provide food for thought for both research streams.
... Jadi yang membedakan manusia dengan hewan lain ialah kemampuannya menggunakan akalnya untuk berpikir dan kemahirannya bersiasat dalam membangun masyarakat dan negara. 11 Dari semangat dan cita-cita ini kemudian lahir tokoh-tokoh pencetus rasionalisme seperti Descartes, penemu besar dalam fisika Seperti Newton, dan pencetus paham empirisme seperti Locke dan Hobbes. Pada masa awal yang paling berpengaruh ialah rasionalisme Descartes. ...
This essay will attempt to discuss specific aspects of cultural thought by Sutan Takdir Alisjahbana (STA), especially those related to values. However, before delving into STA’s cultural thought, the definition of culture as it developed up to the early 20th century CE, particularly within the intellectual traditions of Islam and the West, will be presented. Towards the end of this essay, a comparison will be drawn between STA’s thoughts and those of Yukichi Fukuzawa, a Japanese civilization expert who lived from the mid-19th to the early 20th century CE, whose ideas influenced the direction of Japanese modernism in various fields.
... This ontological bifurcation, expressed almost naturally in all spheres of life, is precisely the foundation upon which the fragmented architecture of knowledge is built. This does not make disciplinary knowledge less valid or universalizing; rather, what we understand as universal knowledge is contingent upon the ontological division between nature and culture, the principal categories validating the bifurcation between nomothetic and ideographic epistemologies (Dilthey, 1989;Snow, 1993;Windelband, 1958). As long as this bifurcation is perpetuated by our knowledge practices, we risk perpetuating that which the ontological and decolonial turns aim to unsettle, that is, the naturalization of the modern/colonial order of things. ...
In this article, I examine the conceptual and methodological points of convergence and divergence of two intellectual currents frequently referred to as the decolonial and ontological turns in social and anthropological theory. Salient points considered are the ways both theoretical projects unsettle modernity’s dominant ontological and epistemological foundations by seriously engaging the conceptual potential of thinking with (ethical dimension) alterity and from (geopolitical dimension) exteriority. I compare their subversive methodological contributions, examining, in particular, Enrique Dussel’s analectical hermeneutic approach and Eduardo Viveiros de Castro’s ethnographic method of controlled equivocation. Lastly, I discuss how both theories and approaches complement each other’s efforts to destabilize Western modernity’s philosophical and anthropological foundations.
... Il est concordant é pisté mologiquement d'é tudier les effets selon la scientificité mé dicale d'un côté , là où cela semble aberrant de retirer l'é tude du processus relationnel de l'autre. . . La diffé rence fondamentale entre les sciences ne tient pas tant de leur objet d'é tude qu'à leur mé thode et forme d'objectivations utilisé es pour appré hender le phé nomè ne qui les inté resse (Windelband, 1905). Ainsi, appliquer une mé thodologie mé dicale transposé e à l'é valuation revient à é tudier mé dicalement le phé nomè ne observé et non en termes de sciences humaines. ...
Le domaine de l’évaluation des psychothérapies est devenu un champ de recherche à part entière en France suite au coup de tonnerre qu’a représenté le rapport de l’Inserm (2004) proposant un état des lieux de la littérature scientifique internationale sur le sujet. Bien que critiquable à de nombreux égards, ce rapport aura eu le mérite d’amener les praticiens du terrain et les chercheurs, psychanalystes ou non, à se positionner et à débattre de cette question scientifique et politique. Souvent critiquée, l’approche du modèle médical appliquée aux psychothérapies l’a rarement été d’un point de vue épistémologique et scientifique. À savoir, apporte-t-il une hausse des connaissances et du savoir concernés ? Partant d’une réflexion épistémologique sur les critères scientifiques retenus pour réaliser ce rapport, nous questionnerons l’usage du modèle médical pharmaceutique et statistique en sciences humaines. Nous proposerons en fin d’article quelques perspectives et considérations afin de penser autrement l’évaluation clinique, en déplaçant la question de la réfutabilité, de la reproductibilité ou des validités interne et externe à une clinique de terrain incluant la subjectivité, la relation thérapeutique, les dynamiques transférentielles et l’adéquation entre les objectifs des dispositifs thérapeutiques évalués et la méthodologie évaluative, en remettant au centre de l’évaluation le patient lui-même comme référentiel-témoin de la démarche évaluative elle-même à travers quelques exemples.
... Hence they assert that non-being exists as well as being. ' 26 It is just such an abstraction of the qualities that is described in the above-quoted passage from Murphy on the experience of the 'Nothing'. And, like the 'naught', this conception of seeing the nothing also recurs half a century later in Worstward Ho: 'Old dim. ...
... When should we add a conditional to describe how 'it depends?'" Dilley (1999, p. 9) puts this more succinctly, arguing that we are "caught between the Scylla of contextual relativism and the Charybdis of 'extreme sameness and objectivity'". Earlier, German philosophers and social theorists drew similar contrasts between "nomothetic" explanations that generalize across instances and "idiographic" explanations that fully explore particular cases (Campbell, 1975;Dilthey, 1989;Weber, 1978;Windelband, 1893). ...
As the breadth and empirical diversity of entrepreneurship research have increased rapidly during the last decade, the quest to find a "one-size-fits-all" general theory of entrepreneurship has given way to a growing appreciation for the importance of contexts. This promises to improve both the practical relevance and the theoretical rigor of research in this field. Entrepreneurship means different things to different people at different times and in different places and both its causes and its consequences likewise vary. For example, for some people entrepreneurship can be a glorious path to emancipation, while for others it can represent the yoke tethering them to the burdens of overwork and drudgery. For some communities it can drive renaissance and vibrancy while for others it allows only bare survival. In this book, we assess and attempt to push forward contemporary conceptualizations of contexts that matter for entrepreneurship, pointing in particular to opportunities generating new insights by attending to contexts in novel or underexplored ways.
This book shows that the ongoing contextualization of entrepreneurship research should not simply generate a proliferation of unique theories – one for every context – but can instead result in better theory construction, testing and understanding of boundary conditions, thereby leading us to richer and more profound understanding of entrepreneurship across its many forms.
Contextualizing Entrepreneurship Theory will critically review the current debate and existing literature on contexts and entrepreneurship and use this to synthesize new theoretical and methodological frameworks that point to important directions for future research.
Open Access Link: https://www.taylorfrancis.com/books/contextualizing-entrepreneurship-theory-ted-baker-friederike-welter/10.4324/9781351110631
... Il est concordant é pisté mologiquement d'é tudier les effets selon la scientificité mé dicale d'un côté , là où cela semble aberrant de retirer l'é tude du processus relationnel de l'autre. . . La diffé rence fondamentale entre les sciences ne tient pas tant de leur objet d'é tude qu'à leur mé thode et forme d'objectivations utilisé es pour appré hender le phé nomè ne qui les inté resse (Windelband, 1905). Ainsi, appliquer une mé thodologie mé dicale transposé e à l'é valuation revient à é tudier mé dicalement le phé nomè ne observé et non en termes de sciences humaines. ...
Le domaine de l’évaluation des psychothérapies est devenu un champ de recherche à part entière en France suite au coup de tonnerre qu’a représenté le rapport de l’Inserm (2004) proposant un état des lieux de la littérature scientifique internationale sur le sujet. Bien que critiquable à de nombreux égards, ce rapport aura eu le mérite d’amener les praticiens du terrain et les chercheurs, psychanalystes ou non, à se positionner et à débattre de cette question scientifique et politique. Souvent critiquée, l’approche du modèle médical appliquée aux psychothérapies l’a rarement été d’un point de vue épistémologique et scientifique. À savoir, apporte-t-il une hausse des connaissances et du savoir concernés ? Partant d’une réflexion épistémologique sur les critères scientifiques retenus pour réaliser ce rapport, nous questionnerons l’usage du modèle médical pharmaceutique et statistique en sciences humaines. Nous proposerons en fin d’article quelques perspectives et considérations afin de penser autrement l’évaluation clinique, en déplaçant la question de la réfutabilité, de la reproductibilité ou des validités interne et externe à une clinique de terrain incluant la subjectivité, la relation thérapeutique, les dynamiques transférentielles et l’adéquation entre les objectifs des dispositifs thérapeutiques évalués et la méthodologie évaluative, en remettant au centre de l’évaluation le patient lui-même comme référentiel-témoin de la démarche évaluative elle-même à travers quelques exemples.
... O que afirmamos acima é que estas narrativas ainda são dogmáticas (= pré-críticas) e, por isso mesmo, não são reconhecidas por autores como Windelband, Dilthey e Tannemann, como científicas. (Windelband, 1901). Se, mais tarde, porém, a história da filosofia, alçara sua autonomia, tornando-se uma história filosófica da filosofia (ao proporcionar, a partir do desenvolvimento de métodos filosóficos e da maior conexão entre sistemas, um melhor conhecimento e expressão conceptual de seus conteúdos pelas categorias da razão), é preciso indicar que a história da educação, por sua vez (ao sofrer, desde cedo, a acentuada influência do positivismo de ciência), pareceu se acomodar ao ofício de compilar enciclopedicamente episódios da educação, por mais que já dispusesse do aparato críticofilológico. ...
O artigo deseja responder o seguinte problema: como a hermenêutica fenomenológica de Heidegger possibilita pensar os conceitos fundamentais da educação? Para responder esta pergunta precisaremos: a) Apresentar o projeto heideggeriano da hermenêutica da facticidade; b) Caracterizar a história da educação como narrativa dos seus fundamentos, e c) Indicar como a hermenêutica heideggeriana liberaria o sentido das interpretações de educação, tornando seus fundamentos compreensíveis e permitindo interpretações radicais dos mesmos.
... The terms idiographic and nomothetic were first coined by Windelband in the nineteenth century referring to different forms of evidence-based knowledge (Windelband, 1901). As such, nomothetic approaches to research and knowledge acquisition are concerned with creating findings which are generalisable towards a particular sample of people, theory, or law (Crotty, 1998). ...
Background
A video-based ‘digital legacy’ is a selection of videos which document a person’s life, memories, achievements, or special family events. The videos are copied to a digital source to be specifically given to a child or young person to use in the future. A video-based digital legacy may either be purposefully recorded by the person living with MND (plwMND), or, compiled later by bereaved family members.
To date, there is little published research about how children and young people are affected when a family member has MND and subsequently dies. As such, there is a dearth of literature on how to best support these young people.
Objective
This research is investigating the views, perceptions and experiences of digital legacies with people affected by MND.
Methods
The study is underpinned by Interpretative Phenomenological Analysis (IPA) meaning a small homogeneous sample was required using purposive methods of recruitment. Interviews were conducted and audio recorded with four plwMND regarding their experiences of creating a purposeful digital legacy for a child or young person in their family. Interviews were also conducted with three bereaved young people regarding their experiences of using a video legacy of a parent who had died from MND. Also, a sample of twenty healthcare professionals, specialists and experts were interviewed from across the United Kingdom regarding their perceptions on the use of digital legacies with plwMND, and, young people who are bereaved.
Ethics
Ethical approvals were obtained from a Faculty of Research Ethics Committee at Edge Hill University (FREC), the Health Research Authority (HRA), and the National Research Service for Scotland.
Discussion
‘The Model of Reciprocal Bonds Formation’ and coining of the term ‘autobiographical chapter’ has been developed from this study. Creating a digital legacy provides a number of mutual challenges and benefits for both plwMND, and bereaved young people. Recommendations are provided regarding i) optimal ‘windows of opportunity’ in which the digital legacy is recorded/used; ii) actionable solutions for current policy/practice; iii) future directions for research.
... In the meantime, the appearance of so many different speculative philosophical approaches and the methods such as realism, idealism, mysticism and scepticism and so on were tearing people into pieces. 24 We now know that, an unauthenticated conscious intellect alone, no matter how wise, can not meet the authentic need of the whole existence to have a peaceful and perfect integration between the human body, soul and voluntary actions of every individual, let alone between cultures, societies or the Creator as the Deity. For example, Diogenes Laertius (400-325 BC) who consciously decided to give up reasoning altogether and lived like an animal on the street or Pyrrho of Elis (365-275 BC) on the other hand, who searched for reason alone in everything. ...
... MB: Windelband is a bit neglected as a philosopher, but Beckett seems to have drawn a large part of his knowledge of philosophy from reading A History of Philosophy (Windelband 1901). In this book Windelband, although he does a fair and unbiased job, does bring in his own philosophy in towards the end. ...
A co-authored collaboration between a theatre practitioner and a clinical psychiatrist, this paper will examine Rough for Theatre II (RFTII) and Beckett's demonstration of the way records are used to understand the human subject. Using Beckett's play to explore interdisciplinary issues of embodiment and diagnosis, the authors will present a dialogue that makes use of the 'best sources' in precisely the same manner as the play's protagonists. One of those sources will be Beckett himself, as Heron will locate the play in its theatrical context through reflections upon his own practice (with Fail Better Productions, UK) as well as recent studies such as Beckett, Technology and the Body (Maude 2009) and Performing Embodiment in Samuel Beckett's Drama (McMullan 2010); another source will be the philosopher Wilhelm Windleband, whose 1901 History of Philosophy was read and noted upon by Beckett in the 1930s, as Broome will introduce a philosophical and psychiatric context to the exchange. Windelband is now a neglected figure in philosophy; but as one of the key figures of Neo-Kantianism in the late 19(th) century, his work was an important impetus to that of Rickert, Weber and Heidegger. Specifically, Windelband gives us the distinction between idiographic and nomothetic understanding of individuals, an approach that is of relevance to the psychiatric encounter. This academic dialogue will consider tensions between subjectivity and objectivity in clinical and performance practice, while examining Beckett's analysis of the use of case notes and relating them back to Windelband's ideas on the understanding of others. The dialogue took place in 2011 at the University of Warwick, and has since been edited by the authors.
This article discusses Samuel Beckett’s interest in the philosophical concept of “universals,” which has recently been illuminated by the publication of his“Philosophy Notes” (2020). In a section entitled “The Controversy of Universals,” Beckett outlines the Middle Ages polemic between realism and nominalism, which affirm and reject the reality of universals respectively. The latter position is quite familiar to Beckett Studies due to the major discourse on Beckett’s interest in Fritz Mauthner and what scholars have called the philosopher’s “nominalistic view of language.” However, this discourse has led scholars to reduce Beckett’s interest in nominalism to no more than the rejection of universals and thereby to neglect his thoroughly evidenced interest in realism. By closely considering Beckett’s notes on both side of The Controversy of Universals, and his many references to them in Murphy , this article argues that he does not read these positions as implacably opposed to each other—but rather that he establishes a relationship between them, which is inclusive of fundamental tenets from both—including the realist affirmation of universals.
Contemporary American philosopher, Louis Pojman, has critiqued ethical relativism from various angles. In this article, an attempt is made to evaluate his critical view of "subjective" and "conventional" ethical relativism by clarifying his positions and formulating his arguments. For Pojman, there is a clear conflict between the fundamental concept of morality and ethical relativism. Subjective relativism plunges us into the abyss of extreme individualism and personal aesthetics. Conventional relativism also fails to properly address problems, such as the definition of culture, society, and some other criticisms. With a detailed analysis, Pojman challenges the two elements of diversity and dependence, which are the two main claims of conventional relativism, and reveals their shortcomings. Finally, after examining ethical relativism in its two important branches and thoroughly evaluating the arguments and propositions of relativists, he concludes that relativism is not defensible in its various readings. As a result, one must resort to objective morality that has a coherent and clear structure.
In his speech presenting Samuel Beckett with the Nobel Prize in Literature, Karl Ragnar Gierow claims that Beckett’s works “can be described as a negativism that cannot desist from descending to the depths.” This “negativism” is best portrayed in Beckett’s 1964 novel How It Is, which follows the character Pim in search of his torturer Pom. Pim’s world is gray and lifeless—along with countless other seekers, he crawls across the muddy terrain “from west to east towards an inexistent peace,” dragging along a rucksack filled with scarce provisions and a can opener. But when Pim pauses to open a tin of sardines, he cannot help but marvel at the movement of his hands: “little swirl of fingers and palms little miracle thanks to which little miracle among so many thanks to which I live on lived on.” For Pim, this subtle gesture defies necessity, explanation, and comprehension, thus yielding evidence that anything can happen. This chapter traces the evolving role of the miracle in Beckett’s oeuvre by examining three moments: Beckett’s composition of Proust in 1930, How It Is in 1964, and Ghost Trio in 1975. By examining Beckett’s notes, manuscripts, and correspondence, this chapter reveals how each of these texts was shaped by Beckett’s fascination with accounts of the miraculous: Pascal’s Pensées on miracles, Arnold Geulincx’s metaphysics of “occasions,” and Heinrich von Kleist’s theory of “divine grace.” As the buried motif guiding his poetics of contingency, the miracle illuminates how Beckett’s works affirm the possibility of radical change even in the face of the darkest, most intractable necessitarianism.
This chapter examines the correlation between the prevailing numerical system and the assessment of psychological variables in contemporary psychology. As a science, psychology primarily relies on analysing data generated by a linear numerical system. However, such an approach presents limitations as it is challenging to accurately interpret dynamic and multilinear processes using a single linear system. Using linear numbers in a non-linear system can lead to unpredictable outcomes, and comparing linear variables with other linear variables can result in oversimplifications and a multitude of generalised conclusions. This chapter proposes an alternative perspective and a potential solution to address this problem.
According to Descartes, the use of free will is a key way to avoid the errors that arise from the will's attempts to outrun the intellect. The main cause of errors is the combination of infinite will and limited intelligence in man. This combination allows a person to avoid defining the error as an accident and, at the same time, attributing to it the "evil intentions" of God. The author emphasizes that Descartes considers error not only as an epistemological phenomenon, but also as an ontological reality rooted in man. This approach leads to the recognition of error as the basis for distinguishing man as a unique existence that interacts with God and being through a specific relationship to error.
There is a longstanding alliance between rationalism and realism concerning universals. Spinoza does not disrupt that alliance. The nature of a Spinozistic substance, after all, is a universal. That is what I argue here. My central point is that a realist conception of universals is a key presumption behind Spinoza’s case for substance monism, a view historically recognized as a natural outgrowth of realism’s toleration of strict identity in diversity. After defending my central point (and, in addition, the secondary point that Spinoza is likely cognizant of this presumption), I respond to two concerns. First, I explain how the nature of a Spinozistic substance is a universal even though there can be only one instance of that nature. Second, I explain how Spinoza’s infamous rejection of universals does not contradict the fact that the nature of a substance is a universal.
The relationship between American pragmatism and logical empiricism is complicated at best. The received view is that by around the late 1930s or early 1940s pragmatism had been replaced, supplanted, or eclipsed by the younger and more logic‐oriented form of empiricism developed in interwar Vienna. Recently, however, this picture has been challenged, and this paper offers further reasons for thinking that the received view is inadequate. Through a critical examination of William James's Pragmatism and “The Sentiment of Rationality” and Rudolf Carnap's “Elimination of Metaphysics Through Logical Analysis of Language” and other works, the paper builds a case for the existence of a rather striking correspondence between the work of one of pragmatism's most vaunted figures and the thought of logical empiricism's most famous advocate. Not only were both philosophers interested in what might be called metaphilosophy or the psychology of philosophy, both held very similar deflationary views.
This Chapter outlines the basic doctrines of the ancient philosophers. It focused on the Pre-Socratic philosophers and examined the very problems they came to solve and how they were able to resolve at the early part of the history of philosophy the problem of the urstoff.
This chapter is an account of how the intellectual atmosphere at Cambridge was shaped in the nineteenth century. There was a robust presence of what was then known as mental science in philosophical study at Cambridge, a line of influence in this story that has received limited attention. The focus is on debates concerning psychologism and anti-psychologism in the study of philosophy and psychology on the continent and at Cambridge, before and during Moore’s student days. Hermann Lotze and Franz Brentano were greatly influential on Moore’s teachers G. F. Stout and James Ward, who also engaged with F. H. Bradley at Oxford in lively disputes in the nature of logic, metaphysics, and psychology. These influences are examined in order to set the stage for the discussion and analysis of Moore’s undergraduate work (1894–1896) and his post-graduate philosophical achievements (1897–1899).
This chapter explores the transformation of sixteenth- and seventeenth-century thought and culture, by way of sketching the context and conditions for the emergence of the modern concepts of probability and statistical inference in the seventeenth and eighteenth centuries, respectively. Philosophically, the profound changes at that time could be summarized as splitting and polarization, externalization and movement toward the surface, and an uprooting and decentering. Widespread monetization had implied that everything could be measured, that the world could be understood in mathematical terms, and that judgment might be replaced by calculation. As a self-sustaining, self-correcting system, the market lent plausibility to mechanistic theories of nature. Aristotelian causes could not be found by empirical methods, which could only determine the frequency of co-occurrence of signs; the connections between things were lost; entities became detachable from their attributes. The new awareness of finitude and epistemological aloneness entailed acute anxiety and an ensuing frantic search for a solid footing. In the midst of that trauma, the formation of the modern dualistic concept of probability at once gave expression to the crisis of knowledge and provided the key to its solution, in the mathematical formalization of all empirical knowledge by statistical inference.
This chapter reappraises the subject of “Beckett and politics”. In order to paint the canvas broadly as a ‘think piece’, it considers the much-contested term, ‘high politics’, or what is sometimes called ‘geopolitics’: the tectonic plates of international relations, of central types and objectives of domestic governance, and in the totalitarianism, total war and genocide of twentieth-century Europe witnessed by Beckett, which were unthinkable previously—and are scarcely thinkable since. Considering Beckett’s politics, in short, also means considering the revolutionary politics of Europe during his lifetime. This is a historicist proposition, to be sure, and one that forms the backdrop to the ensuing points on Beckett, politics and post-Holocaust art.
O objetivo deste trabalho é analisar a discussão envolvendo J.G Fichte e F.H Jacobi na conhecida Atheismusstreit debate no qual Fichte é acusado de ateísmo e niilismo por Jacobi baseando-se na dificuldade fichteana em deduzir o mundo empírico a partir do princípio puro da sua Wissenschaftslehre, o Eu, sem trair os preceitos transcendentais de sua doutrina. A investigação se concentrará com mais ênfase na extensa resposta de Fichte no seu Bestimmung des Mensch (1800) onde procura destacar o âmbito moral da sua filosofia como uma solução a esterilidade da pureza do campo teórico, isto é, com a fé funcionando como o órgão pelo qual o chamado da vontade é aceito e o mundo, agora moral, é deduzido. Esta fé traça uma tangente entre ambos, uma vez que Jacobi também a concebe em seu David Hume über den Glauben oder Idealismus und Realismus (1787) com a diferença fundamental de que em Fichte esta fé se segue da deliberação livre do agente, uma fé em sua própria natureza racional, enquanto em Jacobi ela é consequente da revelação miraculosa da objetividade advinda de Deus, uma transcendência absoluta.
This article closely compares the opposing foundations of theoretical philosophy in René Descartes and Ayn Rand. The developmental course of Rand's foundations, with their continual opposition to Descartes, is tracked. Arguments particularly against Descartes are assembled in this article, and the bountiful contemporary scholarship on Descartes is engaged.
En esta época de la publicación de Diánoia no se incluían resúmenes.
Este trabalho pretende analisar a maneira como Jacobi em seu David Hume über den Glauben oder Idealismus und Realismus (1787) utiliza-se da argumentação espinosiana na solução da problemática cética apresentada por David Hume com relação à possibilidade de ligação causal entre entes inteiramente diferentes. Sem apelo à razão pura kantiana, ele serve-se, para tal, da noção de Espinosa de razão. Por meio dela, torna-se possível deduzir um conceito de causalidade válido universalmente a partir do campo físico, e assim construir uma resposta a imaginação, âmbito responsável pela falsidade, uma vez que é incapaz de apreender a totalidade das relações causais que se faz presente apenas na eternidade de acordo com a concepção espinosiana. Para ambos, portanto, a realidade efetiva configura-se como um todo simultâneo, sendo a sucessão, mera ilusão. A concordância com Espinosa, todavia se desfaz no que tange à origem da própria experiência. Jacobi caracteriza-a como matéria de fé, assentando-a em um Deus transcendente, fundamento do que ele chamou de vida, um complexo abrangendo sujeito, objeto e sua relação. Uma compreensão radicalmente dispare da imanência apresenta por Espinosa na sua Ethica More Geometrico Demonstrata (1677).
The primary purpose of this quantitative study is to understand suicide among emergency responders. The secondary purpose is to examine how educators can use information about suicide among emergency responders to develop and adapt curriculum to mitigate psychological trauma experienced by those in emergency medical services (EMS), the fire service, and law enforcement. I use social cognitive theory to investigate responder suicide and as a framework to understand the role of education. Official death records were cross-referenced with data possessed by responder credentialing agencies. I analyzed the records to determine the suicide rates of responders compared to the general population and a matched set of responders who did not die of suicide. I also analyzed educational factors hypothesized to confer protection against psychological trauma and suicide, including EMS credential level, academic education level, attainment of firefighter or law enforcement training, and various combinations of credential, education, and fire or police training. The findings suggest that emergency responders have a higher suicide rate compared to the general population. Responders who die by suicide generally have higher levels of education. Being a responder without an EMS credential confers the most protection while the interactive effects of credential and education have significant (p < .05) association with suicide. The impact of psychological trauma is the same regardless of the responder field of practice.
Kant divides human knowledge into two parts, sensibility and understanding. Therefore, critical philosophy has to investigate two forms of a priori knowledge. In the first part of the Transcendental Analytic, which follows after the Transcendental Aesthetic, Kant states.
The poet Heinrich Heine said that Kant’s personal life did not yield an impressive biography. Kant (b. 1724) was born to a harness-maker of limited means and he led a life of teaching and contemplation, never engaging in public activities of any importance. After graduating from university, he worked as a private tutor to make a living until, at the age of thirty-one, he finally habilitated and began teaching as a lecturer (Privatdozent) at the University of Königsberg.
This essay compares Greek and Chinese conceptions of the origin of the world based on the concept of cosmo-metaphysics, by which I mean a philosophical scheme that addresses at once the law of the universe and the primary cause of substance or being. In regarding God or the first mover as both the cosmic and substantial principle of unity, Aristotle spells out a cosmo-metaphysics in his On the Universe and the Metaphysics. Aristotle’s cosmo-metaphysics, I propose, finds a close parallel in the metaphysical system represented in the Laozi 老子, the Daoist classic, and “The Great Commentary” on the Yijing 易經 (The Book of Changes). Both texts articulate a cosmo-metaphysics that integrates the cosmic and substantial principles of unity through the two concepts of the Dao 道 and being versus nonbeing, the Chinese counterparts of Aristotle’s prime mover and being qua being. Chinese and Western metaphysics share not only a fundamental assumption about the origin of the world but also the hypothesis of an ineffable and inactive first mover. Where Aristotle resorts to analogy and metaphor to name and characterize this elusive and passive mover, Chinese philosophers prefer to leave it unnamed and use natural images to illustrate its nature. Despite the different approaches, however, the fundamental assumption about the prime mover as both a substantial and cosmic principle lies at the root of both Chinese and Western metaphysics. The comparative lens centered on the concept of cosmo-metaphysics thus uncovers a distinctive Chinese metaphysics that corresponds closely to that in the West, a correspondence that calls into question some prevailing presumptions about Chinese philosophy.
This paper is an interpretation of the recent work of the Eastern Cape, Port Elizabeth artist, Cleone Cull, through what one might call a ‘close looking’ at the works in question (that would parallel ‘close reading’ of a literary text). Such a ‘looking’ yields an interpretive grasp of her works which has the primary impression of a ‘dynamic equilibrium’ as its point of departure, which further lends itself to being interpreted through what it itself suggests in the guise of visually and chromatically instantiated markers. The preponderant, pervasive visual motif running through these works is that of interconnectedness and process – a percept (perceptual counterpart of ‘concept’) which further lends itself to a number of mutually resonating interpretations, framed in terms of familiar theoretical complexes, such as alchemy, Tantra, Jungian depth psychology and Zen Buddhism. But the most persuasive, and accommodating, philosophical-theoretical matrix suggested by the visual features of Cull’s works is the philosophical ontology of Deleuze and Guattari, as articulated in Anti-Oedipus, which therefore comprises the major thread of this interpretive essay.
The significance of the discovery of half of Dewey’s most important China lecture series notes, “Social and Political Philosophy,” cannot be overestimated. These newly-discovered lecture notes provide us with a unique opportunity to conduct a translation case study in both directions: first, to check Hu Shi’s translation against Dewey’s lecture notes; and second, to check John Dewey: Lectures in China, 1919-1920, “back translations” in the terminology of translation studies, both against Hu’s translation and against Dewey’s original notes that the back translators tried to reconstruct. More important, by treating translations as re-writes and as products of cultural and ideological manipulations, this case study enables us to analyze how Hu Shi appropriated Dewey’s ideas to advance his own cultural and political agenda while acting as the latter’s interpreter.
This paper traces the conceptual evolution of Architectural Program through the second half of the 20 th century. It discusses the evolution of the notion and its place in the architectural discourse in the works of various scholars, while giving and reviewing essential views, with a particular focus on two paradigmatic epistemological positions under which these views could be categorized: analysis-synthesis and conjecture-refutations. Aiming towards a reconsideration of the notion, it concludes with presenting our present understanding and conception of the notion, namely the present “state” of architectural program in the architectural agenda.
It was Ayn Rand's conviction that philosophy is a life and death matter, both for individuals and cultures. She was not a historian of philosophy, but a philosopher deeply interested in its history. This chapter discusses the approach Rand took in her exploration of the history of philosophy, and later in writing about that history. This provides us with the needed framework for looking at a number of distinctive conclusions she derives from her study of the history of philosophy, which lead her to reject some of the standard ways of unifying and distinguishing “schools” of philosophy and locating figures within these schools. Finally, with that background as context, the chapter deals with her provocative claims about the place of Aristotle and Immanuel Kant in the history of philosophy and culture generally.
This chapter focuses on Ayn Rand's characteristic approach to metaphysical concepts and principles. It first concerns the axioms of existence and identity, their respective concepts, and then their validation and cognitive roles. The chapter also considers Rand's view of entities and causation. Next, it describes consciousness, and its dependence on existence (i.e., the primacy of existence). The chapter then discusses Rand's view of free will (a fundamental feature of human consciousness) and the related distinction Rand draws between metaphysically given and man-made facts. Just as free will is a case of causality, so too is it a case of identity. Rand's endorsement of self-created character and free will is not an endorsement of the existentialist positions that human nature or identity is contrary to or negated by choice. The chapter concludes by describing the relationship between the primacy of existence and Rand's conception of objectivity.
The turn toward alternative expressions of sexuality and away from heterosexual penetration has been shown to be predicated on the horror of physical reproduction. For Beckett, such reproduction entails the production of new life and, therefore, the continuation of suffering. The logical solution to this problem of humanity is precisely that offered by Dr. Piouk in Eleutheria—the cessation of the species. Yet such a renunciation of the world creates a particular set of problems for the artist whose business it is to create new, peopled worlds. The aesthetic, practical, and ultimately ethical difficulties in which this places Beckett, which have already been encountered in How It Is in the previous chapter, provide much of the impetus for his restless exploration of form and media in the postwar works.
This article describes how to understand the logic of Aristotle and which form the basic reasoning with the subject of logic has attempted to present a brief on what is happening accordingly. In this sense, a classic work, as well as the works of various experts in logic, Kneale-Kneale's "The Development of Logic" has been working mainly been used and translated into Turkish. Logic means for Aristotle, is a preparatory for science. Its main subjects are of concepts, of propositions and of syllogism. Syllogism corresponds to apodictic reasoning but dialectical reasoning and eristic-sophistic reasoning are also deductive reasoning like apodictic. Aristotle accepts that necessary reasoning is the apodictic. Keywords: Apodictic, Aristotle, dialectic, eristic, logic, reasoning, sophistic, syllogism
ResearchGate has not been able to resolve any references for this publication.