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Philosophical Arguments / C. Taylor.
Abstract
Colección de ensayos, o argumentos filosóficos como señala el título, del filósofo canadiense Charles Taylor, que reflejan -a juicio de sus críticos- la mayoría de las preocupaciones en las que ha estado envuelto su trabajo intelectual: el lenguaje, la participación política, la naturaleza de la modernidad y las ideas del ser, entre otras.
... But the nature of the parliamentary decision the week before and the imperatives of democracy were such that the intervention/protest can be interpreted as a legitimate and necessary form of democratic engagement. According to Charles Taylor (1995) for democracy to exist, ...
... Charles Taylor (1995) says one of the most common failures of democratic processes is a sense of powerlessness and alienation of citizens, and an atomization of society. When this happens, a feeling of common purpose evaporates, as does a sense of engaged citizenry. ...
This article describes a funding announcement by the prime minister of Canada at a high school in Winnipeg in February of 1998. The announcement was interrupted by a student protest, one that invoked harsh public criticism. Written from the perspective of a high school social studies teacher of 24 years, and drawing on eminent philosophers of politics and education, the paper discusses several implications for the practice of democracy and the involvement of youth in the public arena. The author concludes that youth involvement in public protest should be seen as an act that preserves democracy and one that serves as citizenship pedagogy. If so, teachers must navigate a pedagogic dilemma at the heart of citizenship education. Given the recent passage of Bill C 55 by the Canadian Parliament and the questions it raised over the role of public dissent, this discussion may be as relevant and necessary today as it was in 1998.
... El yo se constituye interactivamente, de forma dialógica, mediante nuestra relación con el mundo que nos ha tocado vivir. En efecto, ese proceso de integración reflexiva y narrativa de la experiencia configura nuestra identidad personal (MacIntyre, 1987;Ricoeur, 1992;Taylor, 1995), aunque la experiencia humana no se reduzca al discurso elaborado. Sin mermar el deseo de continuidad y estabilidad, hay matices imaginativos, emocionales, intangibles, que escapan al relato (Sloterdijk, 2008). ...
... Pero en su génesis están juntas" (2006, p. 619). La explicación a esta paradoja la encontramos, siguiendo a Taylor, en la noción de "prácticas sociales", por la cual nuestras acciones pertenecen al campo de aquellas prácticas que acaban dándoles forma y sentido (Taylor, 1995). Una ingente cantidad de acciones se dan en la medida en que son acciones que forman parte de un colectivo humano. ...
... La estrategia intelectual que dominó gran parte de la historia de la psicología del desarrollo desvincula los componentes de la experiencia comprometida y encarnada con el mundo (Taylor, 1995), y se origina en las disputas de la cultura y la vida social de la modernidad. Se expresa en las tesis ontológicas, como el dualismo entre lo mental y lo material, el mundo interno y el externo. ...
... Las representaciones portan un contenido semántico en tanto tienen la capacidad de referirse a objetos externos y pueden entrar en los procesos de computación. La realidad externa interviene solo como bits de información y luego el procesamiento opera sobre las representaciones atómicas, similarmente al proceso asociativo postulado por el empirismo inglés sobre las "ideas" (Taylor, 1995). Por detrás, subyace la escisión ontológica del cerebro y la mente, del procesamiento individual de la información y el contexto social, de la sintaxis de las representaciones y su semántica. ...
... Pluralism, as a result, introduces the condition of beliefs in which religious beliefs are contested and challenged by other religious worldviews, offering alternative responses to both secular and spiritual existential questions. The notion of a transcendent being seems to have been lost amid modern secular understanding (Taylor 1995(Taylor , 2007. ...
Although most of the world today is religious, there has always been resentment against religious beliefs, given that they are thought not to be empirically verifiable. This article examines the doxastic justification of religious belief. The article focusses on the question of whether faith can be epistemically justified in a secular age where scepticism towards religious claims is prevalent. The article draws insight from contemporary epistemological theories of justification to investigate if religious beliefs are rationally and logically viable today. To do this, the article argues that faith is a belief-forming process which is first internalised before it is practised. Further, it argues that belief has a practical relevance in daily living. Furthermore, the article argues that religious beliefs can be epistemically justified because experience can be considered evidence. In the end, the article concludes that to be epistemologically unjustifiable, the internal witnesses of a religious belief must contradict its praxis.Contribution: This article contributes to the ongoing debate by arguing that rather than placing the burden of proof on the religious worshipper to epistemically justify their beliefs, the evidentialists and contemporary critics of Christianity have the burden of proof for their claims against the Christian religious beliefs.
... Definisi HardinessPola prilaku atau tipe kepribadian 'ketabahan' (hardiness atau hard personality) merupakan suatu konsep yang pertama kali di gagas olehKobasa (1979). Frunk & huston dalamTaylor (1995) mengemukakan bahwa hardiness menjadi moderator yang sehat bagi suatu individu dalam menghadapi stres atau suatu tekanan.Sarafino (1998) mengatakan bahwa hardiness membedakan individu yang mudah sakit dan tidak mudah sakit jika berada dalam keadaan stress. ISSN (e): 2963-8690 | https://publish.ojs-indonesia.com/index.php/SIKONTAN ...
Para pelaku usaha khususnya pedagang pasar tradisional memiliki ancaman tersembunyi, berupa ketegangan serta tekanan yang dapat tiba-tiba menyerang kesejahteraan para pedagang. Hal tersebutt menjadi pemicu stres bagi pedagang pasar tradisional. Oleh karena itu, tujuan dari penelitian ini untuk membuktikan pengaruh adanya hardiness dan dukungan sosial terhadap stres pada pedagang pasar tradisional di Pasar Tradisional Duduk Sampeyan. Penelitian ini menggunakan metode kuantitatif. Jumlah populasi yaitu 218 pedagang dan 141 sampel untuk penelitian. Metode pengumpulan data dari ketiga variabel tersebut menguunakan kuisioner berupa angket yang berdasarkan skala Likert yang disusun oleh peneliti berdasarkan aspek stres oleh Sarafino dan Smith (2012) aspek hardiness oleh Frank &Huston, serta aspek dukungan sosial oleh Sarafino& Smith. (2012). Data ketiga variabel diolah dengan teknik regresi linier berganda. Perhitungan uji F menggunakan aplikasi SPSSV.25 menampilkan sig = 0,000 yang mana nilai signifikansi tersebut lebih kecil dibandingkan 0,05 ( 0,000 < 0,05) maka dapat ditarik kesimpulan bahwa hipotesis pertama diterima atau terdapat pengaruh yang signifikan antara variabel stress dengan variabel hardiness dan dukungan sosial.
... Analysing the historical roots of the liberal and republication traditions of civil societythe liberal traced to Locke and the republican to Montesquieu, Taylor argues, in the mid-1990s, that the choice seems to lie between the former and the one balanced between these two, showing how the republican argument loses as a stand-alone programme, while he, himself, gives priority to the balanced view vis-à-vis the liberal view (C. Taylor, 1995). The radical democratic account of civil society, which does not link the functions of civil society to the change of political regime, or at least not directly, and instead focuses on changes at the root-society, had long lost its attractiveness by this time. ...
This dissertation investigates the dynamics of civil society within authoritarian regimes, challenging the dominance of normative frameworks that assess civil society against democratic ideals. Rejecting the prevalent analytical strategy, which relies on thickly normative comparisons of cases at hand to ideal benchmarks, the study adopts positive theorising to uncover how civil society organisations (CSOs) their autonomy. Building on the symbiosis perspective, one of four bottom-up perspectives identified in the literature (the others being conflictual, cooperative adjustment, and co-optative joinder), the study examines the role of formal institutionalisation in shaping CSO autonomy, understood as the strategic balancing of transnational ties and ties to the state and operationalised across financial and institutional dimensions. The empirical analysis is based on original survey data from CSOs in Russia and Turkey, representing hardliner and moderate autocracies, respectively. Findings reveal a “diffused effect” of formal institutionalisation: while aspects like professionalisation and formal commitment enhance institutional autonomy, rationalisation and bureaucratisation, unlike hierarchy, may constrain financial autonomy. In turn, formal commitment is determined by bureaucratisation and hierarchy. These effects are further moderated by the intensity of authoritarian rule – the regime variable. By bridging macro-level civil sphere theory with micro-level organisational analysis, the dissertation provides a fresh perspective on how CSOs manage interdependencies under authoritarian conditions. Overall, it critiques the over-reliance on normative judgments and descriptive inference in existing research and advocates for theory-driven, empirically testable explanations. In doing so, it advances an organisational theory of civil society that highlights the internal dynamics of CSOs and their interactions with broader societal structures.
... Sociotechnical imaginaries are defined as "collectively held, institutionally stabilized, and publicly performed visions of desirable futures, animated by shared understandings of forms of social life and social order attainable through, and supportive of, advances in science and technology (Jasanoff, 2015: 4)". Its concept was introduced first by Jassanoff and Kim (2009) from the field of Science and Technology Studies (STS) and aimed to remark the significant role of imagination on social values, norms, and institutions, referring to the theory of social imaginaries (Anderson, 1991;Taylor, 1995;2004). Social imaginaries emphasize that imagination is not just a matter of individual thoughts and has to do with social constructs. ...
This present study aims to carve out the future vision of the Swedish media system by examining the validity of the concept of the Media Welfare State, which describes the Nordic media system, and the relationship between domestic actors partly or mainly involved in the Swedish media system.
For this purpose, this study conducts qualitative semi-structured interviews, following the so-called elite interview method. Twenty people from various organizations, such as policymakers, public broadcasting, commercial media, regulators, and academia, are defined as the critical actors in the Swedish media system, and they are divided into three fields using field theory: the political, media, and academic fields. Throughout the interviews, their current perceptions of changes, their responses to these changes, and the ways of communication and power relations between the fields are analyzed. Moreover, this thesis utilizes the theory of sociotechnical imaginaries to examine their future vision of the media system. Sociotechnical imaginaries enabled this thesis to articulate their respective visions of national security or cultural preservation in the political field, high professionalism and dignified responsibility in the media field, social contribution and maintenance of democracy in the academic field. The three fields are united in maintaining a high degree of autonomy and maintaining the Swedish media system while they acknowledge the MWS exists in the Swedish media system. However, technological development and globalization have also changed the relationships among and inside the fields. Because the political field, which is the most decisive, shared the future vision to maintain quality journalism but had different public broadcasting role they expected, this study highlights that the role of public broadcasting will be vital for the future of the Swedish media system.
... Such learning forms a quest in search of the internal goods that makes us flourish such as our practical reasoning and judgements. For Taylor 444 such agency grows out of learning to reflect upon a life process that is not immediately transparent and to formulate ourselves and our purposes more adequately. Action is not essentially 'aware' and to make it so is an achievement that transforms understanding and action: such consciousness produces reflective analysis upon the deep interpretive and evaluative schema routinely embodied in practice. ...
... Alasdair MacIntyre (1988: ch. 18) and Charles Taylor (1995: 3) subsequently worked on constructing dialectical theories of worldview comparisons in the 1980s and 1990s. Even contemporary formal epistemology has recently thematized worldviews and logic, and worldview disagreements are currently investigated under the topic of "deep disagreements" (Ranalli and Lagawaard 2021), among other recent cognate approaches and proposals. ...
The logic of worldviews provides a consistent method of comparison between multiple worldviews. The present paper connects the logic of worldviews to important historical and contemporary influences. Beginning with its roots in semiotics, an account of epistemology emerges which is mediated by a belief system. We show that Charles Peirce’s pragmatistic theory of inquiry is the bedrock beneath the logic of worldviews. We formulate it as a generalized version of inquiry with underlying game-theoretic semantics. In this paper, we extend Peirce’s triadic model of signs to cover knowledge mediated by systems of beliefs. Michael Polanyi’s account of personal commitment includes a subsidiary/focal distinction that views theoretical frameworks as tools for interpreting orders of reality through actual practices of research. We also see how a precedent is set by Johan Georg Hamann’s epistemology of belief, recovered by Ludwig Wittgenstein, using reason as an interpretation of God’s speech in nature. We argue that Thomas Kuhn’s theory of inquiry and worldviews (or paradigms) may be fruitfully contrasted with Peirce’s theory, with reasoning by abduction, deduction, and induction occurring within the community of inquirers. The upshot is that although worldviews may be adopted for non-rational reasons, one can meaningfully compare worldviews through a method proposed by Alasdair MacIntyre: the proponent of a theory learns the language of competing theories and uses them as a metatheory to show how one’s own theory may not have the resources to resolve certain problematic situations. Our result is a meta-linguistic falsification in the sense of Peirce’s semiotics and pragmaticism: the competing theory may be used to show that the object theory does not have a strategy at its disposal to interpret the anomalous phenomenon.
... Their most richly lived and felt relationships with the immediate environment were both embodied and reflected upon. In these situations, the quotidian flow of life was interrupted by a complex sensation that forced the individual to step back and concentrate on the qualities of the place as a way to challenge the previous understanding (Basso, 1996, p. 54;Taylor, 1992Taylor, , 1995. In addition to self-reflection, the sensory experience of places-familiar or surprising-inspired thinking about "other places, other people, other times, whole networks of associations that ramify unaccountably within the expanding spheres of awareness that they themselves engender. ...
This anthropological study focuses on spatially ordered dimensions of sociocultural life in Kontula, a suburban housing estate located at the urban margins of Helsinki, Finland. With a notorious reputation since its construction in the 1960s, it has come to represent the numerous ills of contemporary urbanity, from poverty and substance abuse to failed immigration policies. Its urban transformation is explored as the entanglement of imagination and materiality, a make-believe space that privileges neither the social constructionist nor the purely materialist perspective. I study the everyday life of its inhabitants as recurring and routinized episodes, occasionally interrupted by events that disturb its embodied flow and force inhabitants to reflect upon their spatially situated practices. I argue that the everyday encounters in rapidly transforming Kontula are simultaneously experienced as absurd and ordinary, and constitute the ordering principles of its affective geography.
... 51) Los interrogantes asociados a dicha estrategia condujeron a una elección excluyente entre los componentes de la experiencia, dando lugar a la ontologización típica del dualismo cartesiano de las sustancias, que también alcanzó a su oponente, el reduccionismo monista que reducía las actividades mentales a un "mecanismo corporal". Ambas versiones expresan la perspectiva escisionista que absolutiza los términos que se excluyen o llega a postular a uno de ellos en detrimento del otro (Taylor, 1995). ...
El análisis epistemológico “interno” de la producción del conocimiento psicológico en distintos contextos pone de manifiesto la metateoría que ha orientado la investigación y la elaboración de los conceptos centrales de las teorías. Es decir, los presupuestos ontológicos y epistemológicos subyacentes a las investigaciones y su intervención sobre la formulación de los problemas, y las elecciones metodológicas. En este sentido, el análisis busca indagar las relaciones entre los componentes del proceso de investigación psicológica: los datos, las construcciones teóricas, los métodos y aquellas presuposiciones. Además, se ocupa del significado de los conceptos centrales de los programas de investigación, poniendo de relieve el tipo de definiciones que se han empleado.
... La realidad externa interviene sobre el aparato cognitivo en forma de bits de información y luego el procesamiento opera sobre Revista de Psicología (UNLP). ISSN 2422-572X Número 14, agosto 2014 las representaciones atómicas, similarmente al proceso asociativo postulado por el empirismo inglés sobre las "ideas" (Taylor, 1995). ...
Este trabajo pretende justificar la relevancia de los análisis epistemológicos para la formación de los psicólogos, pensando principalmente en la actividad de investigación. En primer lugar, se establece la especificidad de dicho análisis respecto de otros niveles de la investigación. En segundo lugar, se formulan a modo introductorio algunas cuestiones meta teóricas, y se esbozan ciertos análisis. Se pone de relieve la importancia del análisis conceptual, buscando eliminar la ambigüedad e imprecisión de las nociones psicológicas; se reflexiona sobre la intervención de las presuposiciones filosóficas en la investigación, según una perspectiva escisionista y otra dialéctica; se consideran las condiciones sociales del conocimiento y su relación con la conquista de la objetividad. Finalmente y en base a lo analizado, se precisan los rasgos de la actividad meta teórica "mientras se produce el conocimiento" y su impacto sobre la formación de los psicólogos. En este sentido, se defiende la adopción de un pensamiento crítico, asumiendo una doble tradición intelectual.
... Ante todo, evocamos el me escisionista (mee), originado en el pensamiento moderno (Taylor, 1995) y aún hegemónico en la psicología contemporánea: una ontología que disocia la representación y el mundo, la mente del cuerpo, o el individuo de la sociedad; y una epistemología que disocia la observación con respecto de la teoría, los juicios fácticos de los valores, o promueve explicaciones causales lineales de la adquisición de las ideas. Así, la psicología social cognitiva se caracteriza, justamente por una posición individualista, atomística y descontextualizada del conocimiento social, una psicología cognitiva para los objetos sociales. ...
... Agency, from a general standpoint, constitutes "a person's capacity to act towards an end" (Thrift 2014: 62). Moreover, agency is always embodied and, therefore, not mind-related (Frie 2008, Taylor 1995. Agency also entails actions performed in the physical-material world and, rather than behavioral, is openly purposive (Thrift 2014: 62-63). ...
In this article, we address the central topic of the call for papers, childhood educates space, from the perspective of children’s and young people’s spatial knowledge. We argue that both childhood and youth educate as much as are educated by space. To shed light on this dynamic and complex interaction, we focus on the arenas and agencies at play within the production and acquisition of spatial knowledge. The term arena refers to the spatial conditions that delineate an area of activity related to the production and acquisition of spatial knowledge, and agency denotes the crucial means, agents, and tools that are instrumental in and buttress such area of activity. To render operative the analysis, we draw on two driving themes: (i) the gradual development of a comprehensive conception of space and (ii) its accompanying (and traversing) learning processes. Moreover, to substantiate the assertion that education between childhood and youth and space is mutually constitutive, we present a selection of findings from a qualitative meta-analysis conducted to reconstruct the evolution of young people’s spatial knowledge from the 1970s onwards. All in all, we claim that the process of production and acquisition of spatial knowledge forms the basis of, on the one hand, the keenness and depth of the perception that children and young people have of the physical world and, on the other, the ways they subjectively and symbolically characterize it.
... La libertad positiva no tiene lugar en el terreno liberal de la autorrealización individualista (Taylor, 1985), es una cuestión de comunidad. La libertad ciudadana positiva promueve el autogobierno y la realización a través de la activa participación en los asunto públicos, a partir del decir en el dominio político compartido con el otro, moldeando así la identidad propia y de altri buscando el bien común (Taylor, 1995). ...
Ante la ley es un cuento corto de Franz Kafka en el cual se relata el intento de un campesino para acceder a la Ley, la cual está protegida por un guardián. La paradoja se da cuando el campesino se ve impedido por una puerta abierta y una postergación infinita. El objetivo de este ejercicio es interrogar este cuento a la luz de la filosofía política, concretamente bajo la doctrina del republicanismo. Después de una primera incursión en los análisis hechos por dos conocidos autores, Jaques Derrida y Giorgio Agamben, se procederá al análisis propiamente de la fábula en relación a la noción de libertad, concretamente la libertad republicana, y otros conceptos de la filosofía política en pos de proponer una salida a la aporía kafkiana.
Стаття спрямована на реконструкцію новітніх викликів універсальній етиці на тлі актуального досвіду моральної катастрофи внаслідок повномасштабної російської агресії в Україні. У двох перших підрозділах статті презентується методологія критичного аналізу етичного універсалізму. По-перше, як авторитетний приклад викликам останнього автор розглядає парадокс людяності – міжнародного визнання прав людини разом з практичною аномією реального захисту прав громадян національної держави за умови її ослаблення (Арендт). По-друге, на основі аналізу повсякденного дискурсу війни проясняється базова структура ставлення до війни. Це позиція або учасника подій як першої особи «зсередини» досвіду війни, або «зовнішня» позиція спостерігача/експерта як третьої особи. Окреслена диспозиція надає методологію підходу до моральної оцінки подій війни відповідно з внутрішнього, партикулярного погляду або з зовнішнього, універсального. Позиція «зсередини» належності до національної спільноти у війні, яка перебуває під загрозою знищення, розкриває поняття екзистенціальних війн. По-третє, методологічний вступ надає можливість визначити етичну диспозицію викликів універсальній етиці. Звернення до конкретних соціологічних досліджень, які аналізують настрої заради чого люди вважають за необхідне захищати країну навіть ціною власного життя, демонструє близькість таких настроїв з Аристотелевою етикою. Відповідно, у статті висвітлюють засади сучасних дебатів між представниками комунітарного напрямку філософії (Тейлор, Кимлічка), які розглядаються як послідовники класичної етики блага, і, на противагу їм, неокантіанством, поширеним у працях ліберально орієнтованих дослідників (Роулз). Особлива увага звертається на комунітарну критику універсальної етики на прикладах етики надзвичайного стану війни (Волцер), що надає підстави проводити етичні паралелі з теперішньою російсько-українською війною. Стаття завершується узагальненням сучасних змістовних викликів універсальній етиці.
While recent crises have given social psychologists a chance to reflect on the values embedded within the very structure of their discipline, few have sought to interrogate in any systematic fashion the basic assumptions that guide social psychological research and practice. It is here that Marxism is in a unique position to illuminate the complex relationship between the discipline of social psychology and the economic structure of modern society. Drawing on Marx’s analysis of commodity fetishism, it becomes possible to view social psychology not as a research program for disclosing universal features of social reality but rather as a manifestation of a historically specific organization of the social relations of production.
En este artículo exploramos analogías estructurales entre las esferas de la teología, la epistemología y la política desde una perspectiva dialéctica. El punto de partida es la constatación de que la «reificación» o «cosificación» de la totalidad se expresa como negación de la alteridad. En la esfera teológica, la estructura se define en términos de «inmanencia-trascendencia». En este campo, el marco inmanente puede estar cerrado en sí mismo, como ocurre con el naturalismo fisicalista que se presenta como «la totalidad (el universo físico) que contiene todas las totalidades», o puede permanecer abierto a su exterioridad o trascendencia. En la esfera epistemológica, el círculo de representaciones que conforma la correlación sujeto-objeto, la relación mente-mundo, la topología interior-exterior, puede interpretarse como una totalidad primitiva e insuperable, el llamado «círculo correlacional»; o puede permanecer abierta a su trasfondo. En la esfera política, la modernidad capitalista, como totalidad histórica, puede presentarse como «fin de la historia», y expresarse como negación de sus exterioridades —las poblaciones excluidas, la naturaleza no humana, y las generaciones venideras—, o someterse al veredicto de injusticia de sus víctimas, y asumir la responsabilidad de los efectos no deseados producidos por su ceguera. Estas estructuras ponen de manifiesto una cuestión transhistórica, relativa al problema de la objetividad del mundo que emerge de nuestra condición finita. Pero también nos plantean una cuestión histórica, relativa a la autocomprensión de la modernidad, a la lógica intrínseca del orden capitalista, y a los horizontes de la era postsecular.
The chapter discusses two visions of social reality that understand the social realm as a domain of activity: the practice theory of Theodore R. Schatzki and John Dewey's instrumentalist pragmatism. For these approaches, activity is neither individual behavior nor individual reasoning. They both conceive social reality as a realm that is situated within contexts that are co-constructed by interacting actors who are situated in material, social, cultural and symbolic processes. The discussion focuses on the theoretical junctures between the two approaches, where social scientists can find inspiration for studying aspects of social life as an unfolding activity. This exploration lays the groundwork for an assessment of the possibilities for social scientists to make alliances between the two approaches in social theory.
This article addresses the problem of two extreme positions in the self-understanding of human beings namely ignoring culture or its over-determination. Though Charles Taylor and Antonio Gramsci are widely known to differ from each other in many respects, we endeavor a congruent reading to evolve a comprehensive perspective. We make avail of their concepts, such as background, horizon, and common sense, to comprehend the nature of the culturally constituted self and its relevance for education. For both Taylor and Gramsci, the human self is situated in a cultural framework. Though the relation between self and culture is constitutive and inevitable, culture does not entirely determine or overshadow the self. This stance gives space for upholding freedom, dignity and liberation of the human self in both of them. While preserving the essential role of culture in the formation of the human self, education must not be reduced to identity politics. Education must incorporate culture, be critical of it and pay attention to forming a critical self.
This paper explores the plausible approach of interreligious dialogue in a secular world. It first examines Taylor’s account of the immanent frame in his A Secular Age. This helps us to grasp the moral spiritual outlook of the modern world and the underlying moral concerns of the controversies between the religions and secularists. I then examine Taylor’s claim regarding the indispensability of transcendence in achieving the fullness of human life which is criticized by non-transcendentists and naturalist mundane transcendentists. I argue that the phenomenon of these controversies, on the one hand, is consistent with Taylor’s account of the Nova effect in the secular world, and, on the other hand, that assessing these different versions of transcendence via Taylor’s historical hermeneutical approach or Wainwright’s inference to the best explanation may raise the problem of Christian-centric or epistemic circularity. Furthermore, as we are now living in the immanent frame, interreligious dialogue cannot be implemented without the practical concerns of ordinary life. Inspired by Ricoeur’s idea of testimony and narrative identity, I argue for a kind of interreligious testimonial dialogue which integrates morality, actions, thought and experience into communication, so that it can enhance mutual sympathetic understanding, broaden the life vision between participants, no matter whether religious or nonreligious, and break through the limitation of epistemic circularity.
این مقاله به بررسی تأثیر شهود بر فرهنگ و جامعه ایرانی و چگونگی تعامل آن با عقلانیت میپردازد. شهود به عنوان ادراک ناخودآگاه، بهویژه در شعر فارسی، نقش مهمی ایفا میکند و به شکلگیری آن کمک کرده است. از سوی دیگر، عقلانیت که بر تفکر نقاد و استدلال منطقی تأکید دارد، به عنوان یکی از اصول اساسی مدرنیته معرفی میشود و نقش مهمی در توسعه نهادهای بوروکراتیک، سکولاریزاسیون، و پیشرفتهای علمی دارد. عدم همسویی بین این دومانعی است برای وقوع مدرنیته در ایران . این مقاله همچنین مدل ریاضی سادهای را برای تحلیل این عدم همسویی ارائه میدهد .همچنین پیشنهاداتی برای تحقیقات بیشتر و کاربردهای عملی نیز ارائه شده است.
Notional machines have figured historically in many discussions in computing education. Under a common view in the computing education literature based in classical cognitive science, notional machines play a critical pedagogical role when they are brought into a student’s mind as mental models. A mental model simplifies the phenomenon that it models, and is correct to the extent that it corresponds to the modeled phenomenon. Such mental models of the notional machine are viewed as necessary for the student to program computers. In this paper, I argue that this classical cognitive science view overlooks two key aspects of human cognition that are brought to the forefront in “second generation” cognitive science and recent philosophy of knowledge and language. The first is the importance of embodied perception and action to ground the meaning of language and thought. In particular, models are representational not only due to their simplification and correspondence to what they model, but also require embodied representational practices by which these correspondences are constituted. The second concerns the way that these embodied practices can be sufficiently educated so that they withdraw into an unnoticed background so that reflective reasoning is not always required for skilled action. This paper thus advocates a shift in pedagogical attention from the inner aspect of student mentality to the external aspect of embodied interaction between student and notional machine. This leads to a focus on the background practices by which notional machines are intelligible as models of computation, and explicitly teaching these practices so that students can better leverage the benefits of notional machines to learn how to program a computer.
In a lot of research on loneliness and technology, there is an underlying premise that actual, physical presence is more real than ‘virtual’ presence. This premise is rarely explicit, yet it implies a hierarchy of reality, where the ‘here and now’ is always on top. In this theoretical paper, we examine this latent hierarchy and the understandings of presence and mediation it implies. We point towards potential consequences of this understanding for research on the role of technology in reducing loneliness and social isolation. To do this, we draw on the philosophical analysis made by Martin Heidegger and Jacques Derrida of what they called ‘the metaphysics of presence’. This is the tendency to privilege presence as the only immediate and truthful access to reality, whereas all forms of mediations constitute mere approximations, derivations and second-rate realities with dubious truth value. First, we present their diagnosis, and then we show how it pertains to research on virtual presence and loneliness by analysing some examples from this research. Finally, we discuss some potential implications of the metaphysics of presence through a case story compiled from our empirical research. Our foundational assertion is that the question of whether anyone experiences loneliness is an empirical and not a metaphysical question. If we want to properly understand loneliness and the potential for alleviating it through the use of teletechnologies, we might get off on the wrong foot if we carry with us assumptions suggesting the existence of ascending levels of reality and presence.
Los derechos culturales tienen como objetivo proteger los intereses legítimos de las minorías culturales. Este artículo tiene como objetivo describir y analizar los elementos constitutivos de los derechos culturales, sus fundamentos y los modelos constitucionales en los que se insertan. Para cumplir con este objetivo, el texto se divide en tres partes. En la primera, examino el modelo constitucional liberal monocultural. Este modelo no acepta los derechos culturales, pero es el principal adversario teórico y práctico de los modelos constitucionales que si lo hacen. En la segunda parte, analizo el modelo constitucional liberal multicultural. Este es el modelo dentro del cual surgen y se fundamentan los derechos culturales “clásicos”, por ejemplo, el derecho a la integridad de la cultura, el derecho al autogobierno de las minorías culturales y el derecho a la consulta previa. En esta misma sección examino quiénes son los titulares de los derechos culturales, los bienes que pueden ser protegidos mediante estos derechos, sus fundamentos y las críticas que los cuestionan. En la tercera y última parte, exploro el modelo constitucional intercultural radical que reinterpreta el papel que deben desempeñar los derechos culturales dentro de un Estado multicultural, crea nuevos principios y derechos culturales y reimagina la estructura que deben tener este tipo de Estados.
In his magnum opus, Sources of the Self: The Making of Modern Identity (1989), Charles Taylor gives an exhaustive and teleologically interpretive history of the modern self. He, in fact, is in search of the core of the modern identity. By ‘identity’ Taylor means the ensemble of the understanding of what is to be a ‘human agent’, a ‘person’, a ‘self’. Taylor in generating the ontology of the self is greatly inspired by the understanding of Dasein in Heidegger. This paper also focuses on how Taylor uses Heidegger’s hermeneutics of the self in several ways to give to modernity a base that is not Cartesian. Taylor’s central argument is ‘how the assertion of the modern individual has spawned an erroneous understanding (identity) of the self’, where one experiences a loss of horizon. He has turned our attention, more than anyone else, towards the communitarian constitution of the self, and pointed out the limitations of insights within liberal individualism. For Taylor, as for early Heidegger, the self is not neutral or atomic. The self exists only in terms of questions and constitutive concerns, and it is not amenable to arbitrary determination, but can be made sense of only in terms of its life as a whole at any moment.
The article discusses the concept of civil society. The evolution of ideas is studied, including the creation of L- and M- conceptions. As part of the M-concept, in which civil society is understood as public organizations relatively autonomous from the state and diverse connections between them, normative and positivist approaches are distinguished. It is substantiated that the normative approach, in which civil society is understood as a community of organizations with liberal views, is associated with the L-concept. Modern Russian trends related to the division “from above” of civil society organizations according to the criterion of loyalty are analyzed. The first steps have been taken to single out the categories of non-liberal civil organizations. The conclusion is made about the expediency of using the concept of a “diverse civil society” in scientific analysis.
This essay serves as a rejoinder to the four commentaries on my work concerning Confucian liberalism. I appreciate this opportunity to elucidate the primary objective of the book, which is to formulate a normatively appealing version of Confucian liberalism through a fresh interpretation of Mou Zongsan’s legacy from a comparative perspective. In addition to clarifying the methodological considerations and addressing certain key topics that remained unclear or unexplored in the book, I aim to illuminate the features of Taiwan's constitutional democracy and civic culture from the standpoint of Confucian liberalism.
Providing an in-depth, novel analysis of education’s role in today’s economy by scrutinizing its theoretical underpinnings, this volume critiques the suitability of the current, dominant economic framework for education and for shaping educational policymaking worldwide.
Critically examining the history and philosophy that underpin our present societal understanding of the link between economics and education, the book argues for an urgent redefining of education’s role in the economy based on intellectual foundations that significantly differ from our current, dominant conceptions. Across seven chapters, the book posits that the adoption of a new philosophical framework, the reshaping of economic and educational aims, and the adjustment of our educational system are each necessary to better promote human flourishing.
Ultimately providing a platform to entirely reconsider the idea that the primary aim of education is to serve the economic system – in particular, economic growth – this book will appeal to scholars, researchers, and postgraduate students studying educational policy, the philosophy of education, and the history of education more broadly. Education policymakers and academics studying education and the economy may also find this book of interest.
This paper aims to discern, clarify, criticise, and advocate some uses of phenomenology in sociological research. Phenomenology is increasingly evoked or implicitly employed in sociological endeavours. Little attention, however, is paid to what is entailed in taking a phenomenological approach, and whether it is employed to advance empirical or theoretical knowledge. I build an analytic typology of different empirical and theoretical uses of phenomenology, criticise a range of these uses, and argue that other uses bear significant potential for the advancement of theoretical and empirical knowledge. The paper's main contribution lies in comparing and contrasting the many invocations of phenomenology in contemporary social scientific research to discern their benefits and shortcomings.
RESUMO Nessa fala, depois de apresentar a perspectiva pragmática de Habermas e a centralidade de processos de aprendizagem na obra dele, vou concentrar em duas questões: 1) o conceito da racionalidade comunicativa e sua fundamentação na pragmática formal; 2) a argumentação como mecanismo central ao Discurso, necessário para resgatar ou rejeitar pretensões da por Habermas na sua pragmática formal não é suficiente para assegurar a validade do conhecimento empírico e (2) a estrutura de argumentação necessária para o resgate (ou rejeição) de pretensões de validade, por não ser suficiente para justificar uma pretensão de verdade proposicional, no caso de atos de fala constativos, precisa ser acrescentada com aspectos pessoais necessários para assegurar confiabilidade em conhecimento empírico, especialmente virtudes epistêmicas. Em suma, a racionalidade dos interlocutores necessita mais elementos que aqueles analisados por Habermas. Palavras-Chave: Aprendizagem Habermas; Cognição; Racionalidade. RATIONALITY, COGNITION AND LEARNING IN HABERMAS ABSTRACT the centrality of the concept of learning processes in his analysis, I will concentrate on two related questions: 1) The concept of communicative rationality and its foundations in formal pragmatics; 2) argumentation as a central mechanism in what Habermas calls Discourse, necessary for retrieving or rejecting validity claims. My argument will rmas in his formal pragmatics is not suficiente to secure the validity of empirical knowledge; (2) the structure of argumentation necessary to retrieve (or reject) validity claims, because not sufficient to justify a validity claim to propositional truth, in the case of constative speech acts, needs to be supplemented by personal aspects necessary to secure truth, especially epistemic virtues. In sum, the rationality of interlocutors and thus something that needs to developed in students depends on epistemic virtues, Palavras-Chave: Aprendizagem Habermas; Cognição; Racionalidade.
O discurso de ódio é um problema importante para o debate jurídico brasileiro. A sua reverberação pode ser vista como reflexo do nosso passado, recheado de injustiças contra grupos minoritários. Ocorre que é um argumento famoso na teoria política estadunidense a ideia de que o discurso de ódio estaria abarcado pela liberdade de expressão. Caberia apenas a reparação posterior a eventual dano psíquico, tese que vem sendo recepcionada pela jurisprudência trabalhista no Brasil em casos de discriminação indireta no ambiente de trabalho. Este artigo busca problematizar essa tese a partir dos argumentos de Jeremy Waldron no livro “The harm in the hate speech” (2012), para fins de promover uma crítica fundada em princípios de justiça a essa corrente no Brasil. A hipótese deste artigo é a de que a tolerância é um direito difuso integrante do que se chama na doutrina justrabalhista de “direito a um meio ambiente do trabalho adequado.” Isso porque a tolerância assegura as condições para o exercício da autonomia que acompanha o status moral da dignidade. Diferentemente de casos de ofensas, se defenderá que, para os casos de discurso de ódio, caberá não só o ajuizamento de ação coletiva para a defesa de direito difuso, como também a regulação prévia desse tipo de discurso, que, caso circule livremente, poderá ter o efeito de comprometer as condições de exercício da autonomia inerente à dignidade dos agentes de certo grupo minoritário, afetando, por exemplo, as suas chances de obter promoções e estima social pelo seu trabalho.
In Chap. 8, we pose the more existential question regarding policy analysis: can we speak “truth to power” as the famous slogan reads already since the eighteenth century, or are knowledge and rationality in policy-making themselves constituted politically? We move away from the representationalist understanding of knowledge—the notion that knowledge represents reality—to an understanding of knowledge as an active ordering of reality. For this we have taken a closer look at the contributions of two great social/political thinkers: Herbert Simon who introduced the concept of bounded rationality; and Charles Lindblom against the so-called Professional Social Inquiry: proposed that policy process is “muddling through” the plurality of policy-relevant knowledge. We also introduce the “the argumentative turn” in policy analysis, to be unfolded in more detail in the next chapter; and reflect on changing understanding of the relationship between knowledge, truth, and experts.
In this chapter, we focus closer on the very meaning of (policy) problems and on three understandings of dealing with problems: their solution, their resolution, and their dissolution. We then move away from the presumption that problems are somehow pre-given to the policy process, and that policy is a problem-solving activity, by taking steps toward understanding policy as design, to problem structuring as an analytical strategy to seeing policy in the context of contingency and chaos. Consequently, in this chapter, we start moving from self-actionalism to inter-actionalism in policy theories, by increasingly recognizing the contingency of the socio-political world of both problems and their governance.
In Chap. 9 we take the final steps toward process-relational approaches to theories of the policy process, by first moving beyond the politics/policy dualism in them. We analyze next the institutionalization of politics in policy networks and the political constitution of policy through issue framing. We conclude our discussion with the notion of politics of critical dialogue which we see as most consistent with the trans-actionalist approaches we have proposed in this book. This is the concluding chapter of Part II, whose aim was to take stock from the “history of the present” (in Foucault’s sense) of policy theories, in order to formulate the model of governance as a multidimensional process of the interdependence problematization and de-problematization.
The paper offers a comprehensive analysis of discursive anti-imperial models in Canadian post-Victorian novels. The set tasks relate to detailing the features of this genre paradigm. In particular, attention is focused on the study of its historical, literary, and cultural context. The explanation of the socio-historical background typical of classical English Victorianism, provided in the paper, helps to trace the evolution of the related genre on Canadian soil. Its reinterpretation was prompted by the polyethnic and cultural ‘mosaic’ of the country, which became a prerequisite for the emergence of original models in modern sociology, cultural studies, and fiction. The study postulates the idea of an anti-imperial paradigm of the genre within the Dominion of Canada. Hence, the process of transforming the discourse of the Victorian novel into the post-Victorian one is demonstrated to be determined by the peculiarities of the post-colonial multicultural structure of the country, which manifests itself at the thematic, cognitive, psychological, and poetic levels. For the purpose of comprehensive analysis, the research is based on the plurality of historical and philosophical foundations within the field of ethics. The range of methods encompasses syncretic, cultural-historical, psychoanalytic, ‘close reading’, genetic, and gynocriticism. The study led to the observation that the social pattern of the Victorian era (a strict religious and moral code, the pretext of which was Protestantism, mysticism, etc.) permeated Canadian prose as an echo of English Victorianism. There was an ontological dialogue between the Victorian era and post-Victorianism, between individuals and the times in which they lived. The relationship between literature and individuals of different cultural and historical periods had an evolutionary character. The evolution of the genre of the Canadian post-Victorian novel, particularly in the works by L. M. Montgomery, B. Moore, and M. Atwood, is related to the multifaceted style, which involves the use of diverse elements from various aesthetic forms. This synthesis is the result of an experiment with both new and traditional literary models in Canadian literature. The correlation between the classical and post-Victorian genres shows the functionality of such means as satire, pastiche, and simulacrum in the latter. These tools transform the Victorian novel into an ‘anti-Victorian’ one. The examination of the modern version of the classical genre demonstrates the heterogeneity of meanings, their layering and transmission, a new role and conceptual load, motivated by purely national means of explanation. Over the course of an extended journey through time, the traditional Victorian models, adopted in the literature of the metropolis, had been transformed on Canadian soil. They acquired unique qualities, expanding the field of event and poetic content of the works by Canadian authors and demonstrating their solid post-Victorian anti-imperial discourse.
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