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Medina Bejarano, Roberto. "Reflexiones en torno al género y la epistemología." Revista Grafía- Cuaderno de trabajo de los profesores de la Facultad de Ciencias Humanas. Universidad Autónoma de Colombia 12, no. 1 (January 10, 2015): 32. http://dx.doi.org/10.26564/16926250.534.
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ResumenEl presente documento tiene como objetivo presentar una mirada, desde el paradigma emergente, sobre la relación, género y epistemología. El documento se encuentra organizado de la siguiente manera: en primer lugar, se presenta un breve recorrido que pone en evidencia la lucha del movimiento feminista por la conquista de la ciudadanía. Luego, se exponen algunos aportes del feminismo al proceso de construcción de la epistemología emergente, y finalmente, cierra el texto con algunas conclusiones momentáneas.Palabras Clave: Mujer, patriarcado, epistemología, institución, andrógino, conocimiento.********************************************************************Reflections on gender and epistemologyAbstractThis document aims to have a look, from the emerging paradigm, the relationship, gender and epistemology. The document is organized in the following manner: first of all, presents a brief tour that highlights the struggle of the feminist movement by the conquest of citizenship. Then, are exposed some contributions of feminism in the process of construction of the emerging epistemology, and finally, the text end with some momentary conclusions.Keywords: Women, patriarchy, epistemology, institution, androgynous, knowledge.********************************************************************Reflexões sobre gênero e epistemologiaResumoEste documento visa dar uma olhada, a partir do paradigma emergente, o relacionamento, o gênero e a epistemologia. O documento está organizado da seguinte forma: em primeiro lugar, apresenta uma breve turnê que destaca a luta do movimento feminista pela conquista de cidadania. Em seguida, algumas contribuições do feminismo são expostas ao processo de construção da epistemologia emergente, e finalmente, fecha-se o texto com algumas conclusões momentáneas.Palavras chave: Mulheres, patriarcado, epistemologia, instituição andrógino, conhecimento.
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Kahmann, Ana Paula, and Éder Da Silva Silveira. "SABEDORIA OU EPISTEMOLOGIA? perspectivismo, corazonar e estar: questões para pensar a educação ameríndia." Cadernos de Pesquisa 25, no. 3 (October 11, 2018): 87. http://dx.doi.org/10.18764/2178-2229.v25n3p87-104.
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De natureza qualitativa e bibliográfica, o presente artigo apresenta uma reflexão teórico-filosófica que parte do seguinte problema: qual categoria seria mais pertinente para se pensar a educação ameríndia: epistemologia ou sabedoria? Para buscar possíveis respostas a este questionamento, o objetivo é analisar três conceitos: o perspectivismo, de Eduardo Viveiros de Castro; o corazonar, de Patricio Guerrero Arias; e o estar, de Rodolfo Kusch. Estes conceitos referem-se aos modos de conhecer/aprender dos povos da América. A análise possibilitou apresentar razões pelas quais a concepção de sabedoria ou sabedorias xamânicas torna-se mais pertinente para as investigações sobre a educação ameríndia do que a concepção ocidental de epistemologia. Entende-se que a categoria sabedoria engloba a epistemologia, mas, não se restringe à dimensão cognitiva do conhecimento. Os aprendizados dos saberes também ocorrem nos rituais que se constituem, desse modo, na principal instituição educativa nas culturas ameríndias.WISDOM OR EPISTEMOLOGY? perspectivism, corazonar and be: questions to think about Amerindian educationAbstract: Of qualitative and bibliographical nature, this article presents a theoretical- philosophical reflection that starts from the following problem: which category would be more pertinent to think Amerindian education: epistemology or wisdom? To find possible answers to this questioning, the objective is to analyze three concepts: the perspectivism, by Eduardo Viveiros de Castro; corazonar, by Patricio Guerrero Arias; and be, by Rodolfo Kusch. These concepts refer to the ways of knowing/learning of the peoples of America. The analysis made it possible to present reasons why the conception of wisdom or shamanic wisdom becomes more pertinent to the investigations of Amerindian education than the Western conception of epistemology. It is understood that the category of wisdom encompasses epistemology, but is not restricted to the cognitive dimension of knowledge. The learning of knowledge also occurs in the rituals, which constitute, in this way, the main educational institution in Amerindian cultures.Keywords: Amerindian education. Wisdom. Epistemology. Perspectivism. Corazonar. Be.SABIDURÍA O EPISTEMOLOGÍA? perspectivismo, corazonar y estar: cuestiones para pensar la educación ameríndiaResumen: De carácter cualitativo y bibliográfico, el presente artículo presenta una reflexión teórico-filosófica que parte del siguiente problema: ¿cuál categoría sería más pertinente para pensar la educación amerindia: ¿epistemología o sabiduría? Para buscar posibles respuestas a ese cuestionamiento, el objetivo es analizar tres conceptos: el perspectivismo, de Eduardo Viveiros de Castro; el corazonar, de Patricio Guerrero Arias; y el ser, de Rodolfo Kusch. Estos conceptos se refieren a los modos de conocer / aprender de los pueblos de América. El análisis posibilitó presentar razones por las cuales la concepción de sabiduría o sabidurías xamânicas se vuelve más pertinente para las investigaciones sobre la educación amerindia que la concepción occidental de epistemología. Se entiende que la categoría sabiduría engloba la epistemología, pero no se restringe a la dimensión cognitiva del conocimiento. Los aprendizajes de los saberes también ocurren en los rituales, que se constituyen, de ese modo, en la principal institución educativa en las culturas amerindias.Palabras clave: Educación Amerindia. Sabiduría. Epistemología. Perspectivismo. Corazonar. Estar.
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Santos, Breno Ricardo Guimarães, and Pedro Merlussi. "Virtue epistemology - Epistemologia da virtude." Intuitio 8, no. 1 (July 31, 2015): 325. http://dx.doi.org/10.15448/1983-4012.2015.1.19738.
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Broncano, Fernando. "Sinopsis de "Conocimiento expropiado"." Quaderns de Filosofia 9, no. 2 (November 29, 2022): 11. http://dx.doi.org/10.7203/qfia.9.2.22951.
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Summary of Conocimiento expropiado
Resumen: El libro Conocimiento expropiado trata varios de los temas nucleares de la epistemología política. Parte de la hipótesis de que en la interacción entre posiciones epistémicas y posiciones sociales se producen daños epistémicos que producen daños sociales. El marco teórico del libro es la epistemología de virtudes extendida a los aspectos sociales. Desde estos dos puntos de vista examino temas como la injusticia epistémica, las ignorancias estructurales, la opresión epistémica y las relaciones entre epistemología y orden social democrático.
Abstract: The book Conocimiento expropiado deals with several of core issues of political epistemology. It starts from the hypothesis that in the interaction between epistemic positions and social positions epistemic certain harms are produced that amount to social harms. The theoretical framework of the book is virtue epistemology extended to social aspects. From these two points of view, I examine issues such as epistemic injustice, structural ignorances, epistemic oppression and, finally, the relations between epistemology and democratic social order.
Palabras clave: Epistemología política, injusticia epistémica, epistemología y democracia.
Keywords: Political epistemology, epistemic injustice, epistemology and democracy.
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Al Ma'mun, Hakam. "Hubungan Epistemologi Keislaman Muhammad Abid Al-Jabiri dengan Tipologi Penafsiran Al-Qur’an." Journal of Islamic Civilization 3, no. 2 (February 22, 2022): 135–48. http://dx.doi.org/10.33086/jic.v3i2.2252.
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This article examines the thoughts of Muhammad Abid Al-Jabiri, an Islamic thinker from the Maghrib region (Morocco). Abid Al-Jabiri made a classification of Islamic epistemology, namely bayani, burhani and 'Irfani.The existence of this epistemology turns out to have continuity with the treasures of al-Qur'an interpretation. To find the point of continuity, this study uses a descriptive-analytical method by elaborating the data contained in Al-Jabiri's work. Through the analysis of each epistemology and use of the Qur'an, the writer finds plans between one another. Based on the research conducted, the writer found similarities between Al-Jabiri's Islamic epistemology and the typology of the Qur'an. First, the epistemology of bayani has similarities with the typology of fiqh-style interpretation which tends to accommodate texts based on narration. Second, Burhani's epistemology finds its relevance with a philosophical-scientific typology of interpretation based on rationality. Third, the epistemology of 'irfani patron is a typology of isyari-style interpretation which is more of an esoteric aspect. The three Islamic epistemologies of Muhammad Abid Al-Jabiri form a typology of interpretation that can make it easier for interpretation scholars to have the dominance of reason that plays a role in a product of the Qur'an. Artikel ini menjelaskan pemikiran Muhammad Abid Al-Jabiri seorang pemikir Islam yang berasal dari wilayah Maghrib (Maroko). Abid Al-Jabiri membuat klasifikasi terhadap epistemologi keislaman yakni bayani, burhani dan ‘Irfani. Keberadaan epistemologi ini ternyata memiliki kesinambungan dengan khazanah tafsir al-Qur’an. Untuk mencari titik kesinambungan tersebut, maka penelitian ini menggunakan metode diskriptif-analitis dengan mengelaborasi data yang terdapat pada karya Al-Jabiri. Melalui analisis terhadap karakteristik masing-masing epistemologi dan kecenderungan penafsiran al-Qur’an ini kemudian penulis menemukan kesesuaian antara satu dengan lainnya. Berdasarkan penelitian yang dilakukan penulis menemukan kesamaan antara epistemologi keislaman Al-Jabiri dengan tipologi penafsiran al-Qur’an. Pertama, epistemologi bayani mempunyai kesamaan dengan tipologi tafsir bercorak fiqih yang lebih cenderung mengakomodir teks-teks yang berbasis kepada periwayatan. Kedua, epistemologi burhani menemukan relevansinya dengan tipologi tafsir bercorak falsafi-saintifik yang berbasis kepada rasionalitas. Ketiga, epistemologi ‘irfani patronnya adalah tipologi tafsir bercorak isyari yang lebih mengedepankan aspek esoteris. Ketiga epistemologi keislaman Muhammad Abid Al-Jabiri tersebut membentuk tipologi tafsir yang dapat memudahkan para pengkaji tafsir untuk menandai dominasi nalar yang berperan dalam sebuah produk penafsiran al-Qur’an.
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González, Alberto Matías, and Orlando Fernández Aquino. "DESAFÍOS EPISTEMOLÓGICOS DE LA EDUCACIÓN SUPERIOR EN EL SIGLO XXI." Cadernos de Pesquisa 25, no. 1 (April 24, 2018): 11. http://dx.doi.org/10.18764/2178-2229.v25n1p11-22.
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Acudir a la epistemología es una práctica necesaria para el desempeño de la Educación Superior, más si se trata de la universidad en una sociedad cambiante, con interrogantes que echan por tierra lascreencias con las que se han diseñado los sistemas educativos. El objetivo ha sido analizar la mudanza paradigmática que está ocurriendo en la actualidad en las ciencias, y en particular en la concepción del papel social de la Universidad, marcada por el surgimiento de epistemologías emergentes como el Pensamiento Complejo, el Movimiento Ciencia, Tecnología y Sociedad, la Epistemología del Sur y la Epistemología de Segundo Orden. El método ha sido el análisis hermenéutico de las fuentes consultadas. El resultado ha sido una visión sintética de la trasformación epistemológica en curso contenida en tendencias de pensamento que, a pesar de sus diferencias, presentan coincidencias que muestran una ruptura con la epistemologia positivista tradicional, la cual ha sido el sostén de formas de educación que han quedado obsoletas.EPISTEMOLOGICAL CHALLENGES OF HIGHER EDUCATION IN THE 21ST CENTURYAbstractReturn to the epistemology is a necessary practice for the performance of Higher Education, still more so in the case of the university in the mutant society with question that play by land the beliefs considered in the design of the educative systems. The objective of this study was to analyze the paradigmatic change that is happening currently in the sciences, and in particular in the conception of the social role of the University, marked by the emergence of emerging epistemologies such as Complex Thought, the Movement Science, Technology and Society, the Epistemology of the South and the Epistemology of the Second Order. The method was the hermeneutic analysis of the consulted sources. The result was a synthetic vision of the still in progress epistemological transformation expressed in trend of thought tendencies that, despite their differences, present coincidences that show a rupture with the traditional positivist epistemology, which has been the support of forms of education that are obsolete.Keywords: Positivism. Higher education. Epistemology.DESAFIOS EPISTEMOLÓGICOS DA EDUCAÇÃO SUPERIOR NO SÉCULO XXIResumoRetomar a epistemologia é uma prática necessária para o desempenho da Educação Superior, mais ainda em se tratando da universidade numa sociedade mutante com interrogações que jogam por terra as crenças consideradas no desenho dos sistemas educativos. O objetivo deste estudo foi analisar a mudança paradigmática que está acontecendo na atualidade nas ciências e, particularmente, na concepção do papel social da universidade, marcada pelo aparecimento de epistemologias emergentes como o Pensamento Complexo, o Movimento Ciência, Tecnologia e Sociedade, a Epistemologia do Sul e a Epistemologia de Segunda Ordem. O método foi a análise hermenêutica das fontes consultadas. O resultado foi uma visão sintética da transformação epistemológica em curso expressa em tendências de pensamento que, apesar de suas diferenças, apresentam coincidências que mostram uma ruptura com a epistemologia positivista tradicional, a qual tem sido a base de formas de educação que estão obsoletas.Palavras-chaves: Positivismo. Educaçao Superior. Epistemologia.
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Gómez-Alonso, Modesto. "Against a Nomic Virtue Epistemology." Análisis. Revista de investigación filosófica 3, no. 2 (February 1, 2017): 283. http://dx.doi.org/10.26754/ojs_arif/a.rif.201621573.
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AbstractIn Judgment and Agency, Ernest Sosa argues for a particular methodology –what he calls ‘metaphysical analysis’– whose aim is to provide a speci c sort of explanation of knowledge –a metaphysical explanation–. As I read it, this revolutionary step points to the bulk of the ontological dispositional web that necessarily sustains a virtue epistemology, contributes to a proper understanding of accidentality in epistemology, and breaks the hold of Humean contingency. I will argue that Sosa’s account of the constitution of knowledge is not only able to rule out apparent counterexamples to a robust virtue epistemology, as well as to combine rational integration and knowledge explanation, but that also breaks the Pyrrhonian (and internalist) impasse. I will also argue that a principled distinction between cases of knowledge and cases of mimicking is unavailable to anti-luck virtue epistemologists, so that they face a dilemma between their theory collapsing into a robust virtue epistemology or its collapsing into a form of nomic virtue epistemology. What binds anti-luck virtue epistemologies and nomic theories together is a common problem in binding, one that is absent from a theory, such as Sosa’s theory, that locates knowledge in the domain of higher-order competences and rational guidance. Keywords: Anti-luck virtue epistemology; dispositional directedness; Humean contingency; mimics; nomic necessities. Resumen:En Judgment and Agency, Ernest Sosa defiende una metodología específica –a la que denomina ‘análisis metafísico’– cuya función es la de proporcionar una explicación particular del conocimiento –una explicación metafísica–. Se trata de un procedi- miento signi cativo, que apunta a la red disposicional que necesariamente sostiene a la epistemología de virtudes, contribuye a la comprensión adecuada de la acciden- talidad en epistemología, y rompe el dominio de la contingencia humeana. En este artículo argumento que la explicación que Sosa proporciona de la constitución del conocimiento, además de evitar aparentes contraejemplos para una epistemología de virtudes robusta y de combinar la explicación del conocimiento y la integración racional, es una herramienta fundamental para contrarrestar las intuiciones pirrónicas (e internistas). También argumento que la ‘epistemología de virtudes anti-suerte’ es incapaz de establecer una diferencia razonada entre casos de conocimiento y casos de acierto accidental debidos a la intervención de bloqueadores epistémicos (mimics), de forma que dicha teoría solo puede optar entre una epistemología de virtudes robusta y una epistemología de virtudes nómica. Es el problema de la combinación adecuada de los factores que contribuyen al conocimiento aquello que vincula epistemología de virtudes nómica y epistemología de virtudes anti-suerte. Dicho problema no existe en teorías como la de Sosa, teorías para las que el conocimiento es explicable en función de competencias de segundo orden y guía racional apropiada.Palabras Clave: Bloqueadores epistémicos; contingencia humeana; direccionalidad disposicional; epistemología de virtudes anti-suerte; necesidades nómicas.
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Valcarenghi, Emerson Carlos. "Filosofia analítica tradicional vs. filosofia naturalista/experimental, intuição conceitual vs. conceptômetro: quem vence a disputa?" Analytica - Revista de Filosofia 20, no. 2 (November 24, 2017): 81–100. http://dx.doi.org/10.35920/arf.v20i2.13938.
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Abstract: In the present paper, I argue against a naturalistic conception of epistemology. I do this by showing, among other things, that conceptual intuition, which constitutes the proper method of the analytic conception of epistemology, is methodologically superior to the best method available to naturalistic epistemology.Resumo: Nós argumentamos aqui contra uma concepção naturalista de epistemologia. Nós o fazemos mostrando, entre outras coisas, que a intuição conceitual, que é o método próprio da concepção analítica de epistemologia, é superior metodologicamente ao melhor método disponível à epistemologia naturalista.
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Stroud, Barry. "Epistemology, the History of Epistemology, Historical Epistemology." Erkenntnis 75, no. 3 (October 19, 2011): 495–503. http://dx.doi.org/10.1007/s10670-011-9337-4.
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Joly, Marc, and Sergio Lorenzo Sandoval Aragón. "¿Pierre Bourdieu era “bachelardiano”? / Was Pierre Bourdieu "Bachelardian"?" Religación. Revista de Ciencias Sociales y Humanidades 5, no. 25 (September 30, 2020): 157–68. http://dx.doi.org/10.46652/rgn.v5i25.635.
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En este artículo se analiza críticamente la relación de la epistemología de Gastón Bachelard y la sociología de Pierre Bourdieu. En la primera parte del artículo, se analiza la lectura de la epistemología en Bourdieu que lleva a cabo el antropólogo Denis Baranger quien, inspirado en la filosofía de la ciencia de Jean-Claude Passeron, la caracteriza como estrictamente “bachelardiana”, lo que impide comprender la naturaleza del concepto de reflexividad, central en la sociología de Pierre Bourdieu. En la segunda parte, se sostiene que, al abordar la relación de la epistemología de Gastón Bachelard y la sociología de Pierre Bourdieu desde una perspectiva procesual o genética, es posible describir el trayecto seguido por Bourdieu que va de un uso de la epistemología bachelardiana para justificar la sociología como ciencia de las prácticas, a la construcción de esta ciencia como la base de una epistemología general reestructurada. Este trayecto se caracteriza como una sociologización de la epistemología de Bachelard, por lo tanto, como una ruptura con el régimen conceptual “filosófico”. Se concluye, a la luz de esta nueva perspectiva, que la lectura de Baranger es insuficiente para comprender la epistemología de Bourdieu y todas sus implicaciones, particularmente su contribución a la constitución del paradigma sociológico. This article critically analyzes the relationship between Gaston Bachelard’s epistemology and Pierre Bourdieu’s so-ciology. The first part of the article analyzes Bourdieu’s reading of epistemology by the anthropologist Denis Ba-ranger who, inspired by Jean-Claude Passeron’s philosophy of science, characterizes it as strictly “Bachelardian”, which prevents understanding the nature of the concept of reflexivity, central to the sociology of Pierre Bourdieu. In the second part, it is argued that, when dealing with the relationship between Gaston Bachelard’s epistemology and Pierre Bourdieu’s sociology from a processual or genetic perspective, it is possible to describe the trajectory followed by Bourdieu that goes from a use of Bachelard’s epistemology to justify sociology as a science of practice, to the construction of this science as the basis of a general restructured epistemology. This is characterized as a sociologization of Bachelard’s epistemology, therefore, as a break up with the conceptual “philosophical” regime. In light of this new perspective, it is concluded that Baranger’s reading is insufficient to understand Bourdieu’s episte-mology and all its implications, particularly its contribution to the constitution of the sociological paradigm.
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Acosta, José. "LA EPISTEMOLOGÍA DEL SUR: UNA MIRADA DESDE EL PENSAMIENTO DE BOAVENTURA DE SOUSA." Revista Cognosis. ISSN 2588-0578 2, no. 2 (July 11, 2017): 49. http://dx.doi.org/10.33936/cognosis.v2i2.776.
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El presente artículo es un trabajo de reflexión sobre la obra de Boaventura de Sousa Santos. En particular, se basa en la lectura de algunos de los textos en los que aborda lo que ha denominado epistemología del sur. El propósito del documento es realizar un análisis holístico de la propuesta teórica del autor con la finalidad de comprender más integralmente el fundamento y potencial de la epistemología del sur, lo que podría contribuir en la concepción de una educación para la democracia intercultural en el contexto universitario.
PALABRAS CLAVE: epistemología del sur: ecología de saberes; traducción intercultural; educación universitaria.
THE EPISTEMOLOGY OF THE SOUTH: A VIEW FROM THE THOUGHT OF BOAVENTURA DE SOUSA
ABSTRACT
This article is a work of reflection on the work of Boaventura de Sousa Santos. In particular, it is based on reading some of the texts that addressed what he called epistemology south. The purpose of the paper is a holistic analysis of the theoretical proposal of the author in order to understand more fully the rationale and potential epistemology south, which could help in the design of intercultural education for democracy in the university context.
KEYWORDS: south epistemology; ecology of knowledge; intercultural translation; college education.
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Grandy, Richard E. "Information-based epistemology, ecological epistemology and epistemology naturalized." Synthese 70, no. 2 (February 1987): 191–203. http://dx.doi.org/10.1007/bf00413935.
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Decothé Junior, Joel. "Epistemologia religiosa e formas de discursividades sobrepostas: uma análise desde a política da secularização de Charles Taylor [Religious epistemology and shapes of overlaping discourses: an analysis from the politics of secularization of Charles Taylor]." Princípios: Revista de Filosofia (UFRN) 24, no. 44 (August 21, 2017): 151. http://dx.doi.org/10.21680/1983-2109.2017v24n44id9860.
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Neste artigo temos como objetivo tratar do significado político da secularização. Iniciamos abordando a tensão existente entre a epistemologia religiosa e a epistemologia do humanismo exclusivo. Damos continuidade problematizando a questão referente à era dos reordenamentos e da transmutação para uma nova ordem moral secularizada, na qual o agente humano se autointerpreta. Assim, destacamos a relevância da presença da epistemologia religiosa na construção de uma nova mentalidade no imaginário social moderno. Surge a implicação do exercício do self se avaliar fortemente a partir da epistemologia imanente do humanismo exclusivo. Outra abordagem empreendida deste problema é a da elaboração de uma ética da autenticidade, que interferiu na construção da identidade moral expressivista, cada vez mais desarraigada dos pressupostos da epistemologia religiosa. Então, abordamos a postura do agente humano viver o conflito de busca por autorrealização e sentido normativo-ontológico para o seu self ao articular a sua forma de vida e identidade moral numa era secular. [In this article we aim to address the political significance of secularization. We begin by addressing the tension between religious epistemology and the epistemology of exclusive humanism. We proceed to the question of the age of reordering and transmutation into a new secularized moral order, where the human agent is self-interpreting. Thus, we highlight the relevance of the presence of religious epistemology in the construction of a new mentality in the modern social imaginary. The implication of the exercise of the self arises strongly from the immanent epistemology of exclusive humanism. Another approach taken to this problem is the elaboration of an Ethics of authenticity, which interfered in the construction of expressivist moral identity, increasingly uprooted from the presuppositions of religious epistemology. So we approach the posture of the human agent to live the search conflict for self-realization and normative-ontological sense for his self by articulating his way of life and moral identity in a secular age.]
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Mosinyan, Davit. "Reimaging epistemology: A historical analysis of shifting paradigms." Multidisciplinary Reviews 7, no. 5 (February 15, 2024): 2024082. http://dx.doi.org/10.31893/multirev.2024082.
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Over the past five decades, the field of epistemology has undergone a profound transformation that has challenged its traditional underpinnings. Previously, epistemologists ardently pursued the formulation of definitive rules for the attainment of absolute knowledge, basking in the quest for unwavering certainty. However, as time has passed, a collective realization has set in: the pursuit of undoubtable knowledge once the lodestar of epistemology has lost its luster and feasibility. This shifting intellectual landscape has brought the need for a fundamental reexamination of epistemology’s role and purpose to the forefront. The conventional role of epistemology as a proponent of unassailable principles for knowledge acquisition has waned. The once-central premise of epistemology, which claims the attainability of unshakeable certainty, now faces skepticism. Epistemologists grapple with a formidable question: Can we genuinely secure unquestionable knowledge in a world characterized by uncertainty and complexity? The prevailing sentiment among contemporary thinkers leans toward growing skepticism regarding the possibility of achieving undoubtable knowledge, necessitating a thorough reevaluation of the essence of epistemology. This profound reevaluation has given rise to two influential paradigms, the ‘psychologistic’ and ‘naturalistic’ projects, which seek to redefine epistemology’s scope and objectives, departing from traditional precepts. The field is currently undergoing a transformation within the crucible of these new paradigms, as this essay will delve into more deeply.
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Juwono, Kevin. ""Epistemologi Moluska" Bruno Latour dan Paradigma Non-Modern Pengetahuan." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 20, no. 1 (April 5, 2024): 97–133. http://dx.doi.org/10.36383/diskursus.v20i1.462.
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Due to the impression that Bruno Latour rejects epistemology, his thought is often considered as part of postmodernism and relativism. This essays will show that this impression is misleading. The target of Latour's critique is the modern paradigm that dichotomizes absolutely between ontology and epistemology, as in subject—object and nature—society. Latour succeeded in showing that modern epistemology is not absolute. To do so, he included a two-dimensional variable in one-dimensional insertions, with the example of a generic scheme created by a variant of the SSK school. The consequence is a priori ontological postponement, with various models of possible scales of values on the schema. For this reason, the principle of symmetry and the use of neutral language that can include (suspend) various ontologies so that epistemic knowledge can be obtained in reality (such as the alignment of humans—non-humans, and actors—actants), becomes important in scientific practice. This essay draws a conclusion with some critical notes and provides a kind of offer as a further consequence of the examination of Bruno Latour’s epistemology
Abstrak
Kesan bahwa Bruno Latour menolak epistemologi telah membuat pemikirannya kerap dimasukkan ke kategori pascamodernisme dan relativisme. Tulisan ini hendak menunjukkan bahwa kesan tersebut keliru. Sebetulnya sasaran kritik Latour adalah paradigma modern yang mendikotomikan secara absolut antara ontologi dan epistemologi, seperti pada subjek–objek dan alam–masyarakat. Latour memperlihatkan bahwa epistemologi modern itu tidaklah absolut. Caranya, ia memasukkan variabel dua dimensi pada pengutuban satu dimensi, dengan contoh skema generik yang dibuat oleh varian dari mazhab SSK. Konsekuensinya adalah penundaan apriori ontologis, dengan beraneka model kemungkinan skala nilai pada skema. Untuk itu, prinsip simetri dan penggunaan bahasa netral yang dapat mencakupi (penangguhan) pelbagai ontologi agar pengetahuan epistemik dapat diperoleh senyata-nyatanya (seperti kesejajaran manusia—non-manusia, dan aktor—aktan) menjadi penting dalam praktik keilmuan. Di akhir tulisan, penulis memberikan beberapa catatan kritis, serta semacam tawaran sebagai konsekuensi lebih jauh atas pemeriksaan epistemologi Bruno Latour.
Kata-kata kunci: epistmeologi, paradigma non-modern, epistemologi moluska, prinsip simetri, meta-modern, aktor-aktan
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Waston, Waston. "PEMIKIRAN EPISTEMOLOGI AMIN ABDULLAH DAN RELEVANSINYA BAGI PENDIDIKAN TINGGI DI INDONESIA." Profetika: Jurnal Studi Islam 17, no. 01 (June 19, 2016): 80. http://dx.doi.org/10.23917/profetika.v17i01.2102.
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The relation between religion and science seems to be the dichotomous view. Bothof them are like oil and water, two entities that cannot be reunited and separated. Due to “thisdispute”, science often misses their ethics, so science and modern technology have actuallyhumanized humans and distanced them from their nature. The conflict between them forcesmany intellectual Muslims to make “epistemology bridge” for reconciling science and religion.One of them is M. Amin Abdullah, who argues with the concept of integration-interconnectionwhich is the effort to avoid the dichotomous view of the science and religion (especiallyIslam-science) and in the epistemology view, the concept is to close back all disciplines so thereare dialogues, communications, relationships, and mutual help. This article aims to discussthe epistemology thought of M. Amin Abdullah concerning on integration-interconnectionwith its methodology and relevance for the scientific development of higher education in Indonesia.Keywords: Epistemology; Islam; science; Integration-interconnection.Abstrak: Hubungan antara agama dan ilmu pengetahuan tampaknya menjadi pandangandikotomis. Keduanya ibarat minyak dan air, dua entitas yang tidak bisa bersatu kembali dandipisahkan. Karena “sengketa ini” ilmu pengetahuan mencoba merangkul konsep-konsep agamadan etika agar ilmu pengetahuan-teknologi memiliki nuansa yang manusiawi. Konflikantara keduanya memaksa kaum Muslim intelektual membuat “jembatan epistemologi” untukmendamaikan sains dan agama. Salah satunya adalah M. Amin Abdullah, yang berpendapatbahwa konsep integrasi-interkoneksi yang merupakan upaya untuk menghindari pandangandikotomis dari ilmu dan agama (khususnya Islam-ilmu) dan dalam pandangan epistemologi,konsep ini mencoba menawarkan kembali semua disiplin ilmu sehingga ada dialogisasi, komunikasi,sinergitas, dan hubungan saling membantu. Artikel ini bertujuan untuk membahasepistemologi pemikiran M. Amin Abdullah berkenaan konsep integrasi-interkoneksi denganmetodologi dan relevansinya bagi pengembangan ilmu pengetahuan pendidikan tinggi di Indonesia.Kata kunci: Epistemologi; Islam; ilmu pengetahuan; Integrasi-interkoneksi.
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Hery, Musnur. "Pengembangan Studi Islam Perspektif Insider-outsider." Intizar 22, no. 2 (December 24, 2016): 199. http://dx.doi.org/10.19109/intizar.v22i2.941.
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Pengembangan dan pengayaan studi Islam layak memperhatikan epistemologi yang diusung oleh perspektif insider-outsider. Epistemologi yang telah berkembang di dunia Islam seperti al-bayan (rasionalisme), al-burhan (empirisme) dan al-irfan (intuisi) harus diperkuat dengan epistemogi yang berkembang dengan kemajuan pengetahuan yang lazim menjadi pisau bedah analisis outsider seperti fenomenologi agama, distansiasi (penjarakan terhadap objek), apropriasi (penepatan objek bagi horizon diri), kritik ideology (kritik atas prasangka dan ilusi agama), variasi imajinatif (permianan imajinasi makna), dekonstruksi (pembongkaran ilusi dan doktrin mapan), dan hermeneutika (metodologi dan filsafat tafsir). Dengan kolaborasi epistemology insider dan outsider maka tensi antara kajian insider dan outside dapat dijembatani. Terkait yang terakhir ini maka gagasan crosscheck inside-outsider, yakni kajian sarjana tentang agama sebuah masyarakat harus diverifikasi oleh anggota masyarakat tersebut layak diapresiasi.The development and enrichment of Islamic studies ought to pay attention much on epistemology promoted by insider-outsider’s perspective. Epistemology that has evolved in the world of Islam as al-bayan (rationalism), al-burhan (empiricism) and al-irfan (intuition) should be reinforced with Epistemology evolving with the advancement of knowledge that commonly becomes scalpel analysis of outsider like phenomenology of religion, distansiasi ( the spacing of the object), appropriation (Placing the object to the its horizon), criticism of ideology (criticism of prejudices and illusions of religion), variations imaginative (the game of imagined meaning), deconstruction (dismantling of illusion and established doctrine), and hermeneutics (methodology and philosophy of interpretation). With the collaboration of epistemology of insider and outsider, so the tension between insider and outsider studies can be bridged. Related to this, the crosscheck idea of inside-outsider, the undergraduate study of religion in a society, should be verified by members of the community should be appreciated.
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Roth, Paul. "The Epistemology of “Epistemology Naturalized”." Dialectica 53, no. 2 (May 23, 2005): 87–110. http://dx.doi.org/10.1111/j.1746-8361.1999.tb00066.x.
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Grasswick, Heidi E., and Mark Owen Webb. "Feminist epistemology as social epistemology." Social Epistemology 16, no. 3 (July 2002): 185–96. http://dx.doi.org/10.1080/0269172022000025570.
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Grandy, Richard E. "Epistemology Naturalized and "Epistemology Naturalized"." Midwest Studies in Philosophy 19 (1994): 341–49. http://dx.doi.org/10.1111/j.1475-4975.1994.tb00293.x.
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Kitchener, Richard F. "The Epistemology of Folk Epistemology." Analysis 79, no. 3 (July 1, 2019): 521–30. http://dx.doi.org/10.1093/analys/anz042.
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Brown, Harold I. "Normative epistemology and naturalized epistemology∗." Inquiry 31, no. 1 (January 1988): 53–78. http://dx.doi.org/10.1080/00201748808602138.
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SCHEMAN, NAOMI. "Symposium: Feminist Epistemology: FEMINIST EPISTEMOLOGY." Metaphilosophy 26, no. 3 (July 1995): 177–90. http://dx.doi.org/10.1111/j.1467-9973.1995.tb00566.x.
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O'Leary-Hawthorne, Diane. "Theaetetan epistemology as platonic epistemology." Australasian Journal of Philosophy 73, no. 1 (March 1995): 49–70. http://dx.doi.org/10.1080/00048409512346381.
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Hatimah, Husnul, Unti Ludigdo, and Mohammad Achsin. "Epistemologi islam sebagai metodologi penelitian." IMANENSI: Jurnal Ekonomi, Manajemen dan Akuntansi Islam 2, no. 2 (May 22, 2019): 1–6. http://dx.doi.org/10.34202/imanensi.2.2.2017.1-6.
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Abstrak
Penelitian ini bertujuan untuk mengkaji epistemologi Islam agar dapat digunakan sebagai metodologi penelitian. Penelitian ini termasuk dalam kategori library research (penelitian kepustakaan) dengan menggunakan metode content analysis. Temuan penelitian menunjukkan bahwa epistemologi Islam dapat digunakan sebagai metodologi penelitian yang dapat dioprasionalkan menjadi metode dengan tiga pendekatan, yaitu bayani (teks), burhani (konteks), dan irfani (intuisi).
Abstract
This study aims to assess whether the Islamic epistemology can be used as a research methodology. This study was included in the category of library research (library research) by using content analysis. The findings show that Islamic epistemology can be used as a research methodology that could be operationalized into a method with three approaches, namely bayani (text), burhani (context), and irfani (intuition).
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Hayati, Nursri. "KONSEP MANUSIA BERDASARKAN TINJAUAN FILSAFAT (TELAAH ASPEK ONTOLOGI, EPISTEMOLOGI DAN AKSIOLOGI MANUSIA)." FORUM PAEDAGOGIK 12, no. 1 (June 8, 2021): 109–31. http://dx.doi.org/10.24952/paedagogik.v13i1.3503.
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AbstracHumans are the most perfect creatures that Allah was created from the others. That's perfection make humans take the mandate as khalifah fil ardh. This paper examine humans with philosophy approach. The meaning of humans with philosophical approach can be done by examining humans from the ontology, epistemology, axiology aspect. Ontology concerns the science of being or the science that discuss the nature of the existence something. Epistemology concerns about method, source to find the science. So, human epistemology discuss about How the process of human creation as well as human source. Axiology concerns about value, uses and function. So, human axiology discuss about purpose and function of human creation.Keyword: human; approach; phylosophy. AbstrakManusia adalah makhluk yang paling sempurna Allah ciptakan dibandingkan dengan makhluk hidup lainnya. Kesempurnaan tersebut menjadikan manusia mengemban amanah sebagai khalifah fil ardh. Tulisan ini mengkaji manusia dengan pendekatan filsafat. Pemaknaan manusia dengan pendekatan filsafat dapat dilakukan dengan mengkaji hakikat manusia dari sisi ontologi, epistemologi, dan aksiologi manusia. Ontologi, menyangkut ilmu tentang yang ada atau ilmu yang membahas tentang hakikat keberadaan sesuatu. Ontologi manusia berarti mengkaji tentang hakikat keberadaan manusia. Epistemologi, menyangkut metode, sumber, dalam memperoleh sesuatu ilmu. Dalam pembahasan epistemologi manusia terkait tentang bagaimana proses penciptaan manusia serta sumber manusia. Aksiologi manusia, menyangkut nilai (value), manfaat, guna. Dalam pembahasan aksiologi manusia terkait tentang tujuan dan fungsi penciptaan manusia.Kata kunci: manusia; pendekatan filsafat.human; approach; phylosophy.
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Medina, José. "Activismo epistémico y la epistemología del empoderamiento." Quaderns de Filosofia 9, no. 2 (November 29, 2022): 19. http://dx.doi.org/10.7203/qfia.9.2.22954.
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Epistemic Activism and the Epistemology of Empowerment
Resumen: Este artículo argumenta que la teoría de la agencia epistémica compartida de Fernando Broncano llama a un análisis de cómo compartir la agencia epistémica resistente para entender cómo luchar contra los daños epistémicos agenciales en comunidades de resistencia y a través de lo que el autor denomina activismo epistémico. El autor sostiene que la epistemología de la dependencia de Broncano necesita ser suplementada con una epistemología del activismo y del empoderamiento que muestre cómo los daños agenciales epistémicos pueden ser reparados, cómo los obstáculos estructurales e institucionales que constriñen la agencia epistémica de grupos oprimidos pueden ser desmantelados, y cómo la falta de agencia epistémica de grupos marginados puede subsanarse con el empoderamiento epistémico de estos grupos.
Abstract: This article argues that Fernando Broncano’s theory of shared epistemic agency calls for an analysis of how to share resistant epistemic agency in order to understand how to fight against agential epistemic harms in communities of resistance and through what the author terms epistemic activism. The author maintains that Broncano’s epistemology of dependence needs to be supplemented with an epistemology of activism and empowerment that shows how agential epistemic harms can be repaired, how structural and institutional obstacles that constrain the epistemic agency of oppressed groups can be dismantled, and how the epistemic agency of marginalized groups can be restored through the epistemic self-empowerment of those groups.
Palabras clave: Activismo epistémico, agencia epistémica, epistemología de la dependencia, empoderamiento epistémico.
Keywords: Epistemic activism, epistemic empowerment, epistemic agency, epistemology of dependence.
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Nur, Syaifan. "Epistemologi Sufi dan Tanggung Jawab Ilmiah." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 1 (June 23, 2012): 135. http://dx.doi.org/10.20871/kpjipm.v2i1.27.
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<div><p><strong>Abstract :</strong> A Characteristic of sufi knowledge or epistemology based on intuition and reality of the spiritual world that only could be experienced by sufis. This distinctive mode of epistemology invited numerous questions, especially for those who were influenced by empirical - positivistic points of view. How it could be and how is it scientifically responsible. For them, this mode of knowledge is assumed as “unreal”, and is impossible to being scientific, let alone objectively recognized for its reliability. This article attempts to respond to that challenge or perhaps “accusation”, while stressing the point on two aspects: fi rst, exposition of characteristics of sufi epistemology that seem so different from Western mode of epistemology (rationalism or empiricism), and second, trying to rationalize the reality of sufi spiritual experiences as being scientifically responsible.</p><p><em>Keywords : Divine knowledge, Unveiling, Dhawq, Imaginal world</em></p><p> </p><p><strong>Abstrak :</strong> Karakteristik pengetahuan atau epistemologi sufi didasarkan pada penggunaan intuisi dan realitas dunia spiritual yang hanya bisa dialami oleh kaum sufi. Kekhasan model epistemologi ini membuat banyak orang, terutama mereka yang terpengaruh oleh pandangan positivisme - empirik, bertanya-tanya tentang bagaimana mungkin hal itu bisa terjadi, dan bagaimana pula mempertanggungjawabkannya secara ilmiah. Bagi mereka yang berpandangan positivistik, model pengetahuan khas kaum sufi dianggap “tidak nyata”, dan karenanya tidak mungkin bisa diilmiahkan, apalagi diakui kebenarannya secara objektif. Tulisan ini menjawab tantangan atau mungkin “tuduhan” itu, dengan memberikan penekanan yang kuat terhadap dua hal, yaitu pertama, menjelaskan karakteristik epistemologi sufi yang tampak berbeda dengan model epistemologi Barat (rasionalisme maupun empirisme), dan kedua, usaha merasionalkan realitas pengalaman spiritual kaum sufi sebagai tuntutan tanggung jawab ilmiah.</p><p><em>Kata kunci : Ilmu Ilahiah, Penyingkapan, Dzawq, Alam imajinasi</em></p></div>
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Fadholi, M., and Hery Purwanto. "Pengembangan Studi KeIslaman Perspektif Epistemologi Ilmu." SYARIATI 5, no. 02 (November 1, 2019): 301–12. http://dx.doi.org/10.32699/syariati.v5i02.1200.
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Epistemology dapat diartikan sebagai studi yang menganalisa dan menilai secarakritis tentang mekanisme dan prinsip-prinsip yang membentuk keyakinan. Persoalan epistemology menempati pokok bahasan yang begitu penting, karenamen dasari apa yang dinamakan ilmu pengetahuan atau sains. Meski demikian ilmu pengetahuan atau sains tetap memiliki batas-batas penjelasan. Batas-batas itu tidak meski terletak pada pencarian atau pembuktian baru dari laju eksperimen sains, tetapi terbukti bahwa semenjak kelahiran suatu teori sains, batas-batas itu telah dimunculkan sebagai bidang-bidang khusus untuk membedakan suatu disiplin atas yang lain. Epistemologi itu sendiri membicarakan antara lain persoalan mengenai apa pengetahuan itu sesungguhnya, dari mana sumber pengetahuan diperoleh dan bagaimana cara memperolehnya. Sementara dalam pandangan Islam, ilmu pengetahuan merupakan hasil pemikiran manusia yang bersumber dari Tuhan melalui hasil ciptaannya. Inilah yang menjadikan pentingnya pengembangan studi islam dari sudut pandang epistemologi ilmu.
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Vilas Bôas, Israel Meneses Santos. "Williamson, Timothy. Epistemologia da prioridade do conhecimento." Pensando - Revista de Filosofia 8, no. 15 (February 17, 2017): 338. http://dx.doi.org/10.26694/pensando.v8i15.5662.
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Este artigo visa a apresentar, em linhas gerais, o que é a epistemologia da prioridade do conhecimento, quais são suas principais características e o que a distingue das teorias concorrentes. Focalizando essa meta, o autor avalia alguns problemas tanto do ponto de vista de sua posição, quanto do ponto de vista das principais concorrentes e analisa os resultados.Tradução de: Williamson, Timothy. Knowledge First Epistemology. In Sven Bernecker & Duncan Pritchard (eds.). The Routledge Companion to Epistemology. Routledge, 2011, pp. 208-218.
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L A Johnson. "Epistemology." Antioch Review 73, no. 3 (2015): 461. http://dx.doi.org/10.7723/antiochreview.73.3.0461.
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Hill, Benjamin. "Epistemology." European Legacy 23, no. 5 (February 16, 2018): 583–85. http://dx.doi.org/10.1080/10848770.2018.1437989.
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Hedenius, Ingeuzav, Adrien Ledent, Svend Ranulf, and Erich Wittenberg. "EPISTEMOLOGY." Theoria 5, no. 3 (February 11, 2008): 314–38. http://dx.doi.org/10.1111/j.1755-2567.1939.tb00461.x.
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Crawford, Dan D. "Epistemology." Philosophical Books 45, no. 3 (July 2004): 248–54. http://dx.doi.org/10.1111/j.1468-0149.2004.00349.x.
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millar, alan, and nicholas unwin. "EPISTEMOLOGY." Philosophical Books 46, no. 2 (April 2005): 167–70. http://dx.doi.org/10.1111/j.1468-0149.2005.00366.x.
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Berry, Amanda. "Epistemology." English Journal 94, no. 5 (May 1, 2005): 132. http://dx.doi.org/10.2307/30047372.
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McKenzie, David. "Epistemology." Teaching Philosophy 8, no. 2 (1985): 178–79. http://dx.doi.org/10.5840/teachphil19858245.
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Graham, Daniel W. "Epistemology." Teaching Philosophy 14, no. 3 (1991): 333–36. http://dx.doi.org/10.5840/teachphil199114350.
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Levy, Robert J. "Epistemology." Teaching Philosophy 24, no. 3 (2001): 299. http://dx.doi.org/10.5840/teachphil20012431.
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Aikin, Scott. "Epistemology." Teaching Philosophy 26, no. 3 (2003): 325–28. http://dx.doi.org/10.5840/teachphil200326340.
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Suchting, Wal. "Epistemology." Historical Materialism 14, no. 3 (2006): 331–45. http://dx.doi.org/10.1163/156920606778531770.
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Campbell, Alistair. "Epistemology." Australian and New Zealand Journal of Family Therapy 27, no. 4 (December 2006): iii—iv. http://dx.doi.org/10.1002/j.1467-8438.2006.tb00719.x.
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Chernyak, Alexey Z. "Virtue Epistemology as Anti-luck Epistemology." Epistemology & Philosophy of Science 58, no. 4 (2021): 77–94. http://dx.doi.org/10.5840/eps202158462.
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The idea that knowledge as an individual mental attitude with certain propositional content is not only true justified belief but a belief the truth of which does not result from any kind of luck, is widely spread in contemporary epistemology. This account is known as anti-luck epistemology. A very popular explanation of the inconsistency of that concept of knowledge with the luck-dependent nature of truth (so called veritic luck taking place when a subject’s belief could not be true if not by mere coincidence) presumes that the status of propositional knowledge crucially depends on the qualities of actions that result in the corresponding belief, or processes backing them, which reflect the socalled intellectual virtues mainly responsible for subject’s relevant competences. This account known as Virtue Epistemology presumes that if a belief is true exclusively or mainly due to its dependence on intellectual virtues, it just cannot be true by luck, hence no place for lucky knowledge. But this thesis is hard to prove given the existence of true virtuous beliefs which could nevertheless be false if not for some lucky (for the knower) accident. This led to an appearance of virtue epistemological theories aimed specifically at an assimilation of such cases. Their authors try to represent the relevant situations as such where the contribution of luck is not crucial whereas the contribution of virtues is crucial. This article provides a critical analysis of the corresponding arguments as part of a more general study of the ability of Virtue Epistemology to provide justification for the thesis of incompatibility of propositional knowledge with veritic luck. It is shown that there are good reasons to doubt that Virtue Epistemology can do this.
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Lockie, Robert. "The epistemology of neo-Gettier epistemology." South African Journal of Philosophy 33, no. 2 (April 3, 2014): 247–58. http://dx.doi.org/10.1080/02580136.2014.923691.
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Ridge, Michael. "Epistemology Moralized: David Hume's Practical Epistemology." Hume Studies 29, no. 2 (November 2003): 165–204. http://dx.doi.org/10.1353/hms.2003.a383337.
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Nurhayati, Novida, Najlatun Naqiyah, and Mochamad Nursalim. "Telaah Landasan Filsafat Ilmu Epistemologi dalam Perspektif Bimbingan Konseling dan Bimbingan Konseling Islam (Sebuah Studi Komparasi)." Assertive: Islamic Counseling Journal 2, no. 1 (April 1, 2023): 23–36. http://dx.doi.org/10.24090/j.assertive.v2i01.7305.
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The aim of this study to provide a more completely understanding about foundations of philoshophical science in Islamic guidance and counseling by examination from viewpoint of epistemological. One of the foundations is epistemology itself. The definition of epistemology is a science. Into days context, science is needed. Epistemology itself in the science of guidance and counseling has to do with how the the process and how to obtain the right knowledge of guideance and counseling. Guidance and counseling is an independent science based on philosophy and religion. In its journey, the science of guidance and counseling comes from the development of guidance and counseling philosophy which is supported in it by sciences of education, psychology, anthropology, sociology, and culture. They integrate and strengthen each other between philosophy and the basis of a scientific discipline. And also produces a guidance and counseling philoshopy that forms the basis guidance and counseling disciplines. Guidance and counseling in Indonesia began to develop in 1960 which was later followed by created Islamic Guidance and Counseling in 1983. The research method used literature study that explores data on epistemology, Islamic guidance and counseling from various sources such of books, articles, websites and journals. The results of the study show that there are differences in viewing the epistemology from philosophy of science in counseling guidance between western and Islamic scientists. Where the truth of western science tends to be determined by the senses and ratios, while Islam relies on the truth of revelation (Al Qur’an dan Al Hadist), which also does not leave the findings of ratio and senses. Penelitian ini bertujuan untuk menyajikan pemahaman yang lebih utuh tentang landasan filsafat ilmu dalam bimbingan konseling dan bimbingan konseling islam dengan mengkaji ilmu tersebut dari sudut pandang epistemologi. Salah satu landasan filsafat ilmu sendiri adalah epistemologi. Pengertian epistemologi adalah sebuah ilmu pengetahuan. Pada zaman sekarang ilmu pengetahuan sangat dibutuhkan. Epistemologi sendiri dalam ilmu bimbingan konseling ada hubungannya dengan bagaimana proses dan cara memperoleh ilmu bimbingan konseling yang benar. Bimbingan dan konseling merupakan ilmu pengetahuan yang berdiri sendiri yang berlandaskan filsafat dan agama. Dalam perjalanannya, ilmu Bimbingan dan Konseling berasal dari perkembangan filsafat Bimbingan dan Konseling yang didukung didalamnya oleh ilmu pendidikan, psikologi, antropologi, sosiologi, budaya. Mereka saling berintegrasi dan menguatkan antara filsafat dan dasar dari sebuah disiplin ilmu. Dan juga menghasilkan filsafat bimbingan dan konseling yang menjadi dasar disiplin ilmu Bimbingan dan Konseling. Bimbingan dan Konseling diIndonesia mulai berkembang pada tahun 1960, yang kemudian diikuti dengan lahirnya Bimbingan dan Konseling Islam pada Tahun 1983. Metode penelitian yang digunakan adalah metode kepustakaan atau studi kepustakaan yang menggali data epistemologi, bimbingan konseling, dan bimbingan konseling islam dari berbagai sumber pustaka mulai dari buku, penelitian, website dan jurnal. Hasil kajian menunjukan bahwa adanya perbedaan paradigma dalam memandang epistemologi filsafat ilmu dalam bimbingan konseling antar ilmuan barat dan Islam, dimana kebenaran ilmu di Barat cenderung ditentukan oleh indera dan rasio, sedangkan Islam bersandar pada kebenaran dari wahyu (Al-Quran dan Hadist), yang juga tidak meninggalkan hasil temuan rasio dan indera.
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Moraes de Assis, Saulo. "Por um naturalismo moderado?; For a moderate naturalism?" Sofia 11, no. 2 (August 1, 2022): e11231861. http://dx.doi.org/10.47456/sofia.v11i2.31861.
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Neste artigo, discutiremos o naturalismo de Alvin Goldman em relação à questão da normatividade da epistemologia. Para isso, revisamos a apresentação que este autor faz do conhecimento e da justificação entendidas sob um enfoque naturalista. Pretende-se entender como Goldman incorpora elementos da epistemologia especulativa tradicional ao seu ponto de vista naturalista. Apresentamos algumas distinções, feitas pelo próprio Goldman, a fim de esclarecer as diferentes abordagens que uma postura naturalista na epistemologia pode ter e discutir sua formulação de um naturalismo moderado. No final, procuramos apresentar algumas fragilidades dessa pretensão para pensar sobre a questão de se um naturalismo moderado é necessário. Abstract In this paper, we will discuss Alvin Goldman's naturalism in relation to the question of the normativity of epistemology. For this, we review the presentation that this author makes of knowledge and justification understood under a naturalistic approach. It is intended to understand how Goldman incorporates elements of traditional speculative epistemology to his naturalistic point of view. We present some distinctions, made by Goldman himself, in order to clarify the different approaches that a naturalist stance in epistemology can take and to discuss his formulation of a moderate naturalism. In the end, we try to present some weaknesses of this pretension to think about the question of whether a moderate naturalism is necessary.
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Medeiros, Denise Rosa, Édila Rosane Álves da Silva, Mara Elisângela Jappe Goi, and Raquel Pereira Neves Gonçalves. "Uma análise a partir da epistemologia de Larry Laudan dos modelos atômicos." Cadernos CIMEAC 10, no. 2 (November 9, 2020): 209. http://dx.doi.org/10.18554/cimeac.v10i2.3773.
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A natureza das Ciências pode ser entendida por diferentes concepções epistemológicas. O termo epistemologia se refere ao estudo dos postulados, conclusões e métodos dos diferentes ramos do saber científico e, portanto, estuda a origem, a estrutura, os métodos e a validades do conhecimento. Neste artigo discute-se o conceito de átomo na perspectiva epistemológica de Larry Laudan, filósofo do século XX, com o objetivo de promover reflexões acerca da teoria atômica. Inicialmente apresenta-se um cenário sobre a história e importância da epistemologia. Em seguida destaca-se as ideias centrais da epistemologia de Laudan a qual destaca que a ciência é em essência uma atividade de Resolução de Problemas e traz a taxonomia quanto aos tipos de problemas, classificando-os em empíricos e conceituais. Por fim, considera-se que os resultados relativos à pesquisa da evolução dos modelos atômicos permitem reflexões importantes sobre o contexto histórico e suas implicações para o Ensino de Ciências.Palavras-chave: Ensino de ciências; Modelos atômicos; Epistemologia de Laudan. ABSTRACT: The nature of science can be understood by different epistemological conceptions. The term epistemology refers to the study of the postulates, conclusions and methods of the different branches of scientific knowledge and, therefore, studies the origin, structure, methods and validities of knowledge. This article discusses the concept of atom in the epistemological perspective of Larry Laudan, philosopher of the twentieth century, with the aim of promoting reflections on atomic theory. Initially we present a scenario about the history and importance of epistemology. Next, we highlight the central ideas of Laudan's epistemology, which emphasizes that science is essentially a Problem Solving activity and brings taxonomy to the types of problems, classifying them as empirical and conceptual. Finally, it is considered that the results concerning the research of the evolution of the atomic models allow important reflections on the historical context and its implications for Science Teaching.Keywords: Science teaching; Atomic models; Laudan’s epistemology.
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Schmitter, Amy M. "Cartesian Social Epistemology? Contemporary Social Epistemology and Early Modern Philosophy." Roczniki Filozoficzne 68, no. 2 (June 30, 2020): 155–78. http://dx.doi.org/10.18290/rf20682-8.
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Kartezjańska epistemologia społeczna? Współczesna epistemologia społeczna a wczesna filozofia nowożytna
Wielu współczesnych epistemologów społecznych uważa, że tocząc batalię z indywidualistycznym podejściem do wiedzy, walczy tym samym z podejściem do wiedzy opisanym przez Kartezjusza. Choć wypada się zgodzić, że Kartezjusz przedstawia indywidualistyczny obraz wiedzy naukowej, niemniej trzeba dodać, że wskazuje on na istotne praktyczne funkcje odnoszenia się do świadectw i przekonań innych osób. Jednakże zrozumienie racji Kartezjusza za zaangażowaniem się w indywidualizm pozwala nam na identyfikację kluczowych wyzwań, z jakimi spotka się epistemologia społeczna, m.in., że poleganie na świadectwach innych może propagować uprzedzenia oraz hamować autentyczne zrozumienie. Implikacje zawarte u Kartezjusza zostały opracowywane i rozwinięte przez niektórych z jego bezpośrednich spadkobierców. W prezentowanym tekście zostanie przedstawione, jak np. François Poulain de la Barre oraz w pewnym skrócie przez Mary Astell analizują uwarunkowania społeczne kształtujące podmiot epistemiczny rozumiany w duchu Kartezjusza.
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Alwi HS, Muhammad. "Epistemologi Tafsir: Mengurai Relasi Filsafat dengan Al-Qur’an." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (April 1, 2019): 1. http://dx.doi.org/10.22373/substantia.v21i1.4687.
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The Quran interpretation is always developing and shifting, from tafsir bil riwayat to the tafsir bil ra'yu. This shift and development cannot be separated from the search for meaning that the readers of the text (Quran) do which later gave birth to the interpretation epistemology. The birth of this interpretation epistemology results from human (reader - creatures of thought) interaction with the Qur'an. This paper aims to discuss the relation between philosophy and the Quran in constructing the epistemological discourse of interpretation as an important discourse in the development of interpretation. This paper seeks to find the answer to how the epistemology of interpretation occurred. To answer this question, this paper will describe and analyse the potential of human thinking and the Quran in the form of a text (mushaf). This paper departs from the assumption that philosophy as the product of thought becomes a distinct path for humans to communicate the silent texts with changing contexts. From the analysis of various explanations, this paper finally concludes that there are several aspects that led to the birth of the epistemology of interpretation. The Quran as kalamullah is sacred and transmitted from oral to written, so that it is open to public and free to be interpreted. In addition, background influence such as pre-understanding of the interpreter, methods and approaches used in the interpretation of the Quran contributes to the birth of the interpretation epistemology.Abstrak:Fenomena penafsiran al-Qur’an senantiasa mengalami perkembangan dan pergeseran sekaligus, dari tafsir bil riwayat menjadi tafsir bil ra’yu, dan seterusnya. Fenomena pergeseran dan perkembangan tafsir ini tidak bisa dilepaskan dari pencarian makna yang dilakukan oleh pembaca teks (al-Qur’an), yang kemudian melahirkan epistemologi tafsir. Kelahiran epistemologi tafsir ini tercipta dari manusia (reader –makhluk berfikir) dengan al-Qur’an. Tulisan ini hendak mendiskusikan relasi filsafat dengan alQur’an dalam memunculkan wacana epistemologi tafsir sebagai wacana penting dalam pengembangan dunia penafsiran. Pertanyaan yang hendak dijawab dalam tulisan ini adalah bagaimana epistemologi tafsir itu terjadi? Untuk menjawab pertanyaan ini, tulisan ini akan mendiskripsikan sekaligus menganalisis potensi berfikir manusia, serta al-Qur’an dalam bentuk teks (mushaf). Tulisan ini berangkat dari asumsi bahwa filsafat sebagai kerja berfikir menjadi jalan tersendiri bagi manusia dalam mendialogkan teks yang diam, dengan konteks yang berubah-ubah. Dari berbagai penjelasan, akhirnya tulisan ini menyimpulkan bahwa ada beberapa aspek yang menyebabkan lahirnya epistemologi tafsir, yakni al-Qur’an sebagai Kalamullah yang disakralkan bertransmisi dari lisan ke tulisan, sehingga bersifat open publik—bebas ditafsirkan. Selain itu, pengaruh latar belakang (pra-pemahaman) penafsir, metode, serta pendekatan yang digunakan penafsiran al-Qur’an, semua aspek ini melahirkan epistemologi tafsir.